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UNITED STATES OF AMERICA. 



/£ &fa~*C /*** &^ %£> /a </$ • 3S. 
nORM PHRENOLOGICjE ; 



BEING THREE 



PHRENOLOGICAL ESSAYS: 



I.— ON MORALITY. 

II.— ON THE BEST MEANS OF OBTAINING 
HAPPINESS. 

III.— ON VENERATION. 



v£ 



BY JOHN EPPS, M. D., 

director of the royal jennerian and london vaccine 
institutions; lecturer on materia medica and 
chemistry; member of the Edinburgh phren- 
ological SOCIETY ; AND AUTHOR OF THE 
"INTERNAL EVIDENCES OF CHRIS- 
TIANITY DEDUCED FROM 
PHRENOLOGY." 



A 



3 

WITH NOTES BY REV. JOHN P1ERPONT 



BOSTON: 

MARSH, CAPEN & LYON. 
1835. 







Entered, according to Act of Congress, in the year 1835, 

By Marsh, Capen, & Lyon, 

In the Clerk's Office of the District Court of the District of Mass. 



•2-^ 



PREFACE 

"TO THE SECOND LONDON EDITION. 



The writer, in publishing a Second Edition of these 
Essays, takes this opportunity to state that his views 
in reference to Phrenology are the same as when 
these Essays were first published in 1829. He feels 
the statement of this to be necessary, because many 
friends have made particular inquiries on this point. 
He feej^ particularly happy that his mind was directed 
into the channel into which it has been ; and has no 
doubt, that, in a few years, when intellectualized 
Christians shall be more common, that-such will be the 
diligent use that will be made of phrenology, that in- 
fidelity will throw up the system, as one which cannot 
exist in coincidence with itself. At present, the writer 
knows that his views are not liked by many who are 
called phrenologists, but who are no more worthy of 
being considered as the followers of Gall and Spurz- 
heim, than the logicians of the middle centuries were 
worthy of the name of Aristoteleans. In fact, it is 
pitiable to observe the conceited ignorance of many 
who represent themselves as phrenologists; men, 
children they should be called, who actually do not 



IV. PREFACE. 

know the locality of many of the organs, much less the 
functions. Indeed, no man seems to have arisen in 
this country, with the exception of Combe, who can 
be said at all to represent the departed genius either 
of Gall or Spurzheim. 

The writer has further to add, that in the first edi- 
tion he gave a short introduction regarding phrenology, 
which has been left out in this edition. He therefore 
recommends that the reader, if not acquainted with 
phrenology, should read Combe's System of Phre- 
nology, or his Elements, and then proceed to the peru- 
sal of this work. 

The writer further remarks, that he has frequently 
used the words " Christian " and "Christianity," in 
the following pages. These terms, it will be under- 
stood, are not used in the sense in which they are 
commonly applied; the term "Christian" being ap- 
plied to every individual born in what is called 
" Christendom," more properly named "devildom;" 
and " Christianity " to the particular form of religious 
worship which is established by law. By the term 
"Christianity" the writer means the simple system 
taught by Jesus Christ in the New Testament; and 
by the word " Christian " the man, who acts upon the 
principles that Jesus Christ developed. 

J. E. 



INTRODUCTION, 



The following Essays were originally delivered in 
the form of lectures at the meetings for conversations 
(a practice now, it is to be regretted discontinued,) of 
the London Phrenological Society, in the years 1828 
and 1829. 

These Essays embody thoughts which the writer 
has delighted to digest in his moments of retirement; 
and in their practical manifestation his pleasure and 
satisfaction have been far from inconsiderable. He 
believes that the science of Phrenology will enable 
an individual to think with the greatest advantage; 
and any ease and perspicuity, exhibited in the treat- 
ment of the subjects embraced by these Essays, he 
attributes to the guidance which the phrenological 
system, as a true system of the human mind, has 
afforded. At the same time, he is aware that many 
of the views herein brought forward may be in op- 
position to some current as orthodox in the present 
day: but, in the conviction that a desire to do good 
has been his object, the essayist launches his little 
bark on the wide ocean of public opinion, knowing, 
that, though it may have quicksands of error and 
1* 



VI. INTRODUCTION. 

billows of prejudice to contend with, yet, if well 
planked with the solid bulwarks of truth, and these 
joined together by sound reasoning, it will survive 
every storm, and will at last be received into those in- 
tellectual havens, where the benefit of man and the 
glory of God reign triumphant. 



ESSAY I. 



ON MORALITY. 

Outward and inward morality — Motives — Outward humility — 
Inward humility — The profligacy of the exalted — The House 
of Lords in its judicial capacity — The spurious " honor " — 
John Bullism — Charity — Illustration from Kotzebue's Pizar- 
ro — The Duke's chaplain — Mr. Irving' s folloioers — Many 
charitable institutions great evils — Philosophers in adversity 
— Christianity presents the highest and the greatest number 
of motives to morality — Consequently the best system — Illus- 
trations — Faith and works shown to be essentially connected. 

Phrenology being the true science of human 
nature, every thing referring to this nature must be 
better understood by those individuals in possession 
of this science than by others. Every one, who has 
examined the progress of scientific truth, is aware 
of the mighty influence therewith connected. The 
mind is freed from error; light is diffused where 
darkness previously existed; and the general state of 
society has been altered and improved. 

If these have been the results of the establishment 
of the inferior sciences upon solid bases, what benefits 
must accrue from the science of mind, when that 



8 HOR.E PHRENOLOGIOEi. 

science is founded in truth ! It will exercise its 
gigantic and peaceful power, in vanquishing intellec- 
tual and moral sophisms, perhaps the worst enemies 
of the human race ; it will go forth in the majesty of 
its strength, and banish from the territory of ethics all 
those erroneous, and consequently injurious opinions, 
in reference to the management and the direction of 
the mind. Being light itself, its beams must necessa- 
rily radiate ; being true, Error must be unveiled, 
notwithstanding the dishonorable attempts of many 
talented, to cover its deformities ; and, an astonished 
world will wonder how such a monster was credited, 
admired, — yea, revered. 

Phrenology is such a science. It is a sun ; human 
nature the world it illuminates ; which nature, wherev- 
er existing, and under what aspects seen, must feel 
the benign and quickening influence of its beams ; 
by the reflection of which, every subject having rela- 
tion to man, will be better understood and more per- 
fectly known, than when examined by the sharp- 
sighted but unenlightened vision of long experience, 
or by the acute but misdirected glance of metaphy- 
sical speculation. 

These benefits, as resulting from phrenology, are to 
the writer not a matter simply of belief but also of 
legitimate experience ; and this experience led to the 
inditing of the following thoughts on the interesting 

Subject. Of MORALITY. 

The reader, it is hoped, will not be prejudiced 
against the science, if he feels, after reading these 



HOR& PHRENOLOGICLE. 9 

pages, that, in reference to moral principles, he has 
been embracing a shadow instead of a substance; or, 
that he has been impelled by a false friend, who 
would either turn his back upon him in the day of 
temptation, or lead him to the brink of a precipice, 
blind his eyes, and let him fall. And, should he ad- 
mire the peculiar morality of men of the present day, 
he is entreated not to be offended if it be proved that 
the greater part rests upon principles, variable as the 
wind, and changeable as the billows of the sea : and 
finally, let not the sceptic be surprised, if the mist 
with which he has surrounded himself be dissipated, 
and he finds that the only remaining rock which stands 
firm amidst the tempests of life, is that presented in 

CHRISTIANITY. 



Man is placed in this world surrounded by other 
created bodies. Certain relations have been estab- 
lished by the Creator between him and them. View- 
ing the human being as, in part, made of matter, he 
is liable to be acted on by other material bodies, 
simply from the circumstance of his frame being ma- 
terial. Thus a relation is established between man 
and the earth, that he gravitates towards it. At- 
tending to this relation, he gains many benefits, avoids 
many miseries. But, suppose that, neglecting this 
relation, he leans so much over a precipice, that the 
attraction of the earth below, to him above, as a 



10 HOR^ PHRENOLOGICJ2. 

piece of matter, becomes greater than that of the 
earth on which he stands, he necessarily falls, and is 
injured, if not destroyed. This and such relations, 
regarding man as matter, or having a material body, 
are called physical, and the laws appointed by the 
Creator for the regulation of these mutual agencies, 
are called physical laws. 

But man may be viewed as matter, composed of 
different parts, having different duties or offices at- 
tached to the same, and which, having these duties 
connected, are called organs (Gr. «f>oi/, ergon a work.) 
The Creator has placed these organs in certain rela- 
tions to other bodies ; some being unfriendly, some 
friendly. Thus, arsenic is placed in an unfriendly 
relation to that part of the body called the stomach ; 
and hence, arsenic being taken, vomiting, pain, and 
sometimes death, ensue. Bread is beneficial to the 
same organ, simply because the relation established 
between the body and the stomach is friendly. These 
relations are named organic relations, and the laws 
appointed for their regulation, organic laws ; atten- 
tion to which is attended with benefit — inattention, 
with injury. 

Relations still higher exist. They are those estab- 
lished between man and his fellow-man. These are 
called moral relations, and the laws for their regula- 
tion are named, moral laws. 

As a knowledge of, and an obedience to the physic- 
al and organic laws are attended with the greatest 
benefits to man, as a physical and an organic being, 



HOIUE PHRENOLOGICJE. 11 

how much more beneficial must an acquaintance with 
the moral laws be to him as a moral, a social, being! 
His peace and happiness are therewith essentially- 
connected ; the investigation of the subject, called 
morality, which embraces these relations, must 
therefore be highly interesting and important. 

All the moral laws have been summed up by the 
Author of the Christian system in one universal law : 
" Thou shalt love thy neighbor as thyself." This 
obeyed, man places himself in conformity with the 
moral relations established between him and his fel- 
low-man. The term cc morality " is used in the fol- 
lowing pages, as indicative of this obedience in its 
widest sense. 

Every action, relating to man in his social capacity, 
must be in obedience to, or in violation of, these 
moral relations. An action, moreover, may arise from 
various sources. These sources are usually called 
motives (motum — Latin, to move) ; these being the 
effects of certain faculties of the mind of the individ- 
ual moved or called into activity. Phrenology de- 
monstrates the existence of these faculties. These 
faculties are placed in certain relations to external 
objects and to one another ; so that the presentation 
of these objects excites them to activity ; and being 
active, man is influenced to adopt a certain line of 
conduct. This conduct, viewed in reference to mo- 
rality, is now to be examined. 

As an action may arise from, or be the effect of 
various and different motives, it is evident that mo- 



12 HORiE PHRENOLOGIC3:. 

rality may be viewed under different points of view. 
The phrases outward and inward morality will be 
adopted in these pages. By outward morality is 
meant that arising from the activity of the Animal 
feelings, whereas inward is that originating in the 
activity of the Moral feelings, enlightened by the In- 
tellect. To illustrate : A dog passes a butcher's stand — 
the animal is hungry ; sees some meat ; his Acquisi- 
tiveness becomes active, and he seizes it. Such an 
action, viewed relatively to man, a moral agent, is 
immoral. The animal is caught, and receives a se- 
vere punishment. The punishment excites the dog's 
Cautiousness ; and in passing the shop a second time, 
though equally hungry, he avoids touching what is 
not his own. Here the dog is outwardly moral ; but 
having no sense of the impropriety of stealing, or 
rather of taking, the animal cannot be said to be in- 
wardly moral. But, let a man who knows, and who 
feels the influence of the law of love to his neigh- 
bor, pass the butcher's stand ; let this man be hun- 
gry, yet he does not steal, because his Conscientious- 
ness and Benevolence, and Moral feelings tell him 
of the injustice of taking another's property. This 
is inward morality. 

It is requested that this illustration be thoroughly 
understood previous to proceeding further, it being 
important, because, unfortunately, the morality of 
the present day, is, in a great measure, merely out- 
ward ; no way superior to the morality of the dog. 
It is the product of the activity of the animal feelings 



HORjE PHRENOLOGICiE. 13 

only, which, unHappily, for mankind, have gained the 
sovereignty over the moral feelings and the intellect ; 
whereas the latter, in order that inward morality may 
arise and exert its ennobling influence, must be en- 
throned, and have the animal propensities chained to 
its pillars to be, as faithful w&tch dogs, let loose only 
on the violators of law and decency. 

Outward morality, then, is a phrase expressive of 

an EXTERNAL ATTENTION TO THE MORAL LAWS, in- 

duced by the activity of the Animal feelings. Inward 
morality, on the other hand, is that produced by the 
activity of the Moral feelings, enlightened by the In- 
tellect.* 

These phrases being explained, illustrations of 
the sources of outward and inward morality may 

* To illustrate this more fully, the reader is requested to peruse 
the following extract from the diary of Mr. Satchell, late editor of 
the Baptist Magazine. " Heavenly Father, I feel sensible that 
humility is the true road to happiness : not humility in the external 
deportment, although that is becoming and necessary ; but a hum- 
bleness in disposition, which is the root and the foundation of the 
other. With exterior humility only, if contumely or any other 
injury is offered to me ; if others excel me (as thousands do); or 
if my pride in any respect be wounded : however I may externally 
appear before men, my mind will be afflicted. But internal hu- 
mility will prepare me for enduring whatsoever thou shalt impose 
upon me, and will teach me that T am less than the least of all thy 
mercies : for I have no right to expect any thing from thee, but de- 
served punishment. If thou shalt distinguish me by thy favor from 
others of my species, it ought to excite my gratitude ; but if I am 
the object of thy special favor, that is the only thing necessary. O, 
merciful Father, give me humility of heart, I beseech thee, in the 
name of thy beloved Son." 
2 



14 HORiE PHRENOLOGIC-E. 

be brought forward: the imperfection of the Animal 
feelings as sources of morality will then be shown : 
the necessity of the moral feelings being active, 
and not only so, but active through the enlight- 
ened intellect, in order to be sources of inward 
morality, will be exhibited : next, that the motives to 
morality are powerful, just in proportion as the facul- 
ties, called into activity, (their sources) are of the 
higher order, numerous and healthfully active: and 
finally, the conclusion, that Christianity, viewed as 
a natural system, without any reference to its divine 
origin, presenting objects to the mind, exciting 
the greatest number of faculties, and those of the 
highest order, is, as a whole, the best system for 
inducing morality ever presented to man. 



In regard to the illustrations of the sources of out- 
ward and inward morality, the phrenological arrange- 
ment of the faculties will be assumed. 

Philoprogenitiveness is an animal feeling. The 
influence of this faculty has occasioned many individ- 
uals to be outwardly moral, this influence being much 
increased when combined with another animal feel- 
ing, Cautiousness. A father is tempted to commit 
some crime against the laws of his country: he looks 
at his children, the objects of his paternal love, (a 
state of mind principally connected with Philopro- 
genitiveness), and thinks of the consequence of the 



HORiE PHRENOLOGIC.E. 15 

proposed action in reference to them. This restrains 
him: the restraint is not the love of what is good, or 
the hatred of what is evil, but simply the activity of an 
animal feeling. 

Again, how many are prevented from retaliating an 
act imagined to be insulting or unkind, from a regard 
to the interests of their children, these interests hap- 
pening to be connected with the will of the person, 
who excites the unpleasant feeling. Wounded Self- 
Esteem excites Destructiveness, and their united 
voice is vengeance ; but the cry is stifled by the ac- 
tivity of Philoprogenitiveness. 

Another Animal feeling is adhesiveness. This 
has, frequently indeed, been the source of outw r ard 
morality. The tie of attachment has bound many 
souls so close, that nothing could lead the one to 
betray the other: no temptation could succeed in 
inducing unjust conduct: but this, be it observed, 
was the result of the activity of Adhesiveness, occa- 
sioning the language, " he is my friend." The re- 
sistance and the restraint have not originated in the 
broad principle of love to man, the activity of Benevo- 
lence and Conscientiousness, but in the narrow feel- 
ing of exclusive attachment, the activity of this faculty. 

Reference has been already made to cautious- 
ness, a faculty of the same class as the foregoing. 
A knowledge of man in society has convinced most 
individuals, that outward morality springs abundantly 
from the activity of this faculty. How many refrain 



16 HOR.E PHRENOLOGICE. 

from acts of injustice, because Cautiousness brings to 
mind the sword of justice. Indeed, to many, the 
disgrace, the prison, the fetter, the halter, and the 
gallows are the principal excitements to an outward 
obedience to the moral relationships. The preserv- 
ing power consists not of a dread of offending against 
these relationships, as dictations of the moral feelings, 
but of the consequences awaiting the violation. To 
illustrate: many a youth has been kept virtuous, from 
fear of disease; and many a glutton has been rendered 
temperate, from a dread of apoplexy. Rage, the 
improper activity of Destructiveness, has been stayed 
in the infliction of a deadly blow from the mere in- 
fluence of Cautiousness. Indeed, this faculty is 
highly influential in inducing an -outward obedience 
to the moral law, 

Love of approbation, another Animal feeling, 
may claim an influence in civilized society equal to 
that of Cautiousness in inducing outward morality. 
Too much of the morality of the present day, as to 
its motives, may be resolved into the questions, 
" What will my friends say?" " What will the 
world say?" The question is not, u What will the 
Moral feelings and the Intellect say?" No: the 
good opinion of mankind is the potent influence — the 
foundation of moral conduct. Thousands can claim 
no higher motive for action. Many would trick their 
neighbors, were it not for their deeds being made 
known. Many a bigot is restrained from committing 



HOILE PHRENOLOGIC^E. 17 

those differing in opinion from himself in religious 
creed to the stake, by respect for the opinion of man- 
kind. Many a magistrate is preserved from abuses 
of the power committed to his trust, from a fear of 
the public press. Indeed, to go higher, the patriot- 
ism of many of our legislators may be referred to this 
feeling; and to go higher still, the liberality of many 
of our countrymen originates in the love of approba- 
tion. What, too, is the greater part of that false 
sympathy, called politeness, but the dictation of this 
faculty? Indeed, the forms under which its activity 
may be traced, are truly Protean, and many assume 
the pleasing vizor of morality. 

Self-esteem affords a rich source of motives to 
outward morality. Many persons, called philoso- 
phers, avoid the grosser violations of moral duty, 
because it is beneath them to imitate the vulgar. 
" Every thing base in principle, and gross in manners, 
shocks and disgusts him: he is as far removed from 
the grade of the sensualist, as the lion is from that of 
the mole." (Barbara Allan Simon.) John Bullism 
is little more than a series of exhibitions of this 
faculty; and many apparently good deeds have sprung 
from appeals to Englishmen as such. At our public 
meetings, how many have gained a hearing, by an 
appeal to the hearers as Englishmen. It is related 
of Voltaire, that, w T hile in this country, he was mob- 
bed, and would, it is likely, have been most injuri- 
ously treated; having attained some elevation, and 
2 # 



18 HOR.E PHRENOLOGICE. 

having harangued those surrounding him on the noble 
conduct of Englishmen, towards strangers, they, in- 
stead of violating the moral law by injuring him, car- 
ried him away on their shoulders. It is well known, 
that in the Theban war, Agesilaus, the Spartan king, 
having placed some men in a very important post, 
and having heard that they intended to betray the 
trust committed to their charge, hastened to them, 
and gave the following laconic address: u Comrades, 
it is not there I sent you." This appeal to their 
Self-esteem, by calling them " comrades," and the 
affected ignorance of their determination, overcame 
these hardy spirits, and Agesilaus was enabled to dis- 
tribute them among the faithful troops. 

The highest court in our nation is the House of 
Lords. Many of the individual members of this 
house are, as regards their private character, the most 
immoral and profligate * of men; yet the judicial 
court formed by them, as a court of appeal, is one 
most just: its decisions being, in most cases, conso- 

* One of the most disgraceful scenes that perhaps ever occurred 
in the House of Lords, was on the occasion of the discussion of that 
stamp of infamy on Earl Grey's administration, the coercion bill for 
oppressed Ireland. It showed the debauched state of mind of the 
nobles of our land. Referring to the clause that gave the rights of 
nocturnal search to the police, (some of the worst of miscreants) 
Lord Cloncurry, one of the best of the Irish landlords, referred to 
the consequences in reference to female delicacy, and even female 
chastity : and the welcome with which his appeal was met, was a 
demoniac laugh. What a state of mind ! how debauched ! how 
degraded ! 



HOR.E PHRENOLOGICiE. 19 

nant with equity. The questions arise, How does 
this transformation take place? How can a bad 
private character be converted into a just judicial? 
Self-esteem, existing as a faculty of the mind, gives 
the reply. These individuals are bound by their 
honor,* an activity of self-esteem, to give just judg- 
ment. This feeling of honor, from the education 
such individuals in general unfortunately receive, is 
perhaps the most influential they have; and some 
wisdom may be supposed to be shown in having 
appealed to this feeling, the faculty of which has 
been so much cultivated by their circumstances and 
education. But the outward morality, thus produced, 
is, be it ever remembered, the activity of an Animal 
feeling. 

Acquisitiveness, belonging to the same class of 
faculties as those which have been considered, is a 
source of outward morality. The avaricious man 
abstains from intemperance, from gross sensual indul- 
gence, and many vices, because they are expensive; 
that is, their gratification is attended with the mortifi- 
cation of a faculty, which, in him, is in peculiar acti- 
vity. It is not from a love of temperance, from a 
hatred of lust, that he abstains, but because he has a 
large and an active Acquisitiveness. A curious ex- 
ample was recorded in the daily papers, lately, of a 
carver and gilder, who died from the effects of intem- 

* The House of Lords as a judicial court are not sworn, but 
are bound by their honor. 



20 HORJE PHRENOLOGICiE. 

perance, at a party at which he was. This man, who 
was a foreigner, had a strong desire, to lay by for his 
child a large fortune. He earned about ten guineas 
a week: in order tha*t he might put by almost all, he 
bought bread wholesale, as well as other things, so 
that often the bread was mouldy before he ate it. He 
never drank any thing but water and spoiled coffee, 
except when his fellow-workmen treated him, when 
he w 7 as quite willing to partake, and that freely. 

Thus we see how Acquisitiveness may become a 
source of outward morality. 



Morality, as connected with the higher faculties, is 
now to be considered. 

An individual with a large organ of benevolence 
is impelled to acts of kindness. He delights in doing 
what is good, at least, w T hat he considers to be so. 
He is thus placed in conformity to the moral law. 
But, even Benevolence may be the source of mere 
outward morality. A man may perform an act of 
what is called charity, (namely, giving to impostors 
in the street,) not because he considers it a duty, but 
because of the pain which the non-performance 
would occasion him. Indeed, Benevolence in its 
unguided activity, is often the source of a violation of 
the moral relations. In the instance just noticed, an 
individual, impelled by the sudden excitement of 
this faculty, by some apparently distressed object, 



H0RJE PHRENOLOGICiE. 21 

may be supporting, in giving to an impostor, a man 
in laziness and vicious habits, and thus do an injury 
to society. Misapplied charity, has been a fruitful 
cause of many of the moral evils existing at the pre- 
sent day. It is often only an offering that robbery 
makes at the shrine of the misery itself has occa- 
sioned. 

A -higher morality, is that founded on benevo- 
lence combined with conscientiousness. The 
one says, " be just; " the other, " be generous; " and 
thus a love of justice being united with a love of good- 
ness, a powerful motive to moral actions exists in the 
mind, and impels the possessor u to do justly, and to 
love mercy.' 5 

Morality has a source originating in the activity of 
benevolence, veneration, and love of appro- 
bation. As an illustration, let us suppose the case 
of a child, much attached to a good and just parent, 
whose will he much respects, and in whose approba- 
tion he feels the greatest delight. In such a case, 
all the faculties noticed, are called into activity, and 
the child is thus induced to pursue the path of moral 
duty. 

A still higher source of morality exists, and this 
is when conscientiousness and cautiousness are 
added to the faculties just enumerated. Thus the 
child having offended his kind parents, and having 
seen the injustice of his conduct, the cause of the 
offence, his Cautiousness is called into activity, to 
ftyoid in future, whatever may give pain to one who 



22 HORiE FHRENOLOGICJE. 

has nourished, clothed, and protected him all the 
days of his life; and, the offence being pardoned, 
Benevolence is awakened, and adds its impulse to 
excite Cautiousness to still greater activity. 

All the faculties, which can influence to moral ac- 
tions, have not been noticed. Cannot more be brought 
into combined operation, as causes of moral actions? 
Or, cannot they be excited into activity by some 
more powerful exciting cause ? They can. Thus, 
suppose this kind parent is a lawgiver, and as such, 
makes a law, disobedience to which must be attended 
with punishment; and that too amounting to exclu- 
sion from the parent's presence; suppose that the 
child, having violated this law, and consequently 
having exposed himself to the infliction of the pen- 
alty, finds to his painful, and yet at the same time, 
joyful surprise, that the parent places himself, or one 
equal to himself, as a substitute; and that he himself 
is restored to the favor, which, by his violation of 
the law, was lost.* Suppose, in addition, that a pro- 

* Does the author mean, that the father, in this case, punishes 
himself, or some one else that is his own equal ? This is a case 
which, without the intimations, or, rather, the requirements of a 
particular point of Catholic and Calvinistic theology, viz. the popu- 
lar (not the scriptural) doctrine of the atonement, involving the 
vicarious sufferings of Deity, would hardly have been thought of in 
this connexion : — For here, the disobedience " which must be 
attended with punishment" is not, in fact, punished at all. The 
violator of the law is not punished, by the supposition. He " is 
restored to favor," in consideration of the sufferings of the substi- 
tute. And the substitute, not being the violator of the law, though 



HOR#: PHRENOLOGICJE. 23 

mise of great reward is held out to the child's faculty 
of hope, if persevering in obedience, and of dread- 
ful punishment, appealing to cautiousness, if diso- 
bedient, how many faculties are called into activity: 
and as the lawgiver is supposed to love the good and 
hate the evil, all these, thus excited, become motives 
to moral action. 

But suppose, in addition, that the child's individ- 
uality and ideality are so enlightened as to enable 
him to believe that the lawgiver continually beholds 
him, then every faculty is awakened into still higher 
activity; and the child proceeds in the career of moral 
conduct with a power truly gigantic. 



Thus the different faculties have been considered as 
sources of morality. That which is next to be shown 

is, THAT THE INFLUENCE OF THE ANIMAL FEEL- 
INGS IN INDUCING OUTWARD MORALITY, IS VERY 
IMPERFECT, AND TOTALLY INEFFICACIOUS IN CIR- 
CUMSTANCES, EXCITINC STRONGLY TO IMMORAL 

conduct. Indeed, in very numerous cases, the in- 
fluence leads directly to the violation of the moral 
relations established between men as social beings. 

he may be made to suffer — a suffering God ! — is yet notpunished: 
since punishment must, in its very nature, fall upon the offender. 
An innocent person may suffer, in consequence of the offence of a 
guilty one ; but to say that he is punished for it, is as great an out- 
rage upon language, as to punish him would be upon justice. 



24 HORiE PHRENOLOGICiE. 

Thus, to take Philoprogenitiveness, which was 
noticed as a source of outward morality, leading in- 
dividuals, for the sake of their children, to refrain 
from the violations of the moral law, in open acts of 
violence, and in retaliations of injuries. But this very 
faculty may, by inducing too strong an attachment 
to our own family, cause " charity to begin and end 
at home." How common are the expressions, u My 
family will disapprove of i£," perhaps a very good 
thing. How often, when a man is called upon, to 
stand out against oppression, does he excuse himself 
by saying, " I must take care of my children," thus 
leaving to others the honor of the struggle. The 
influence of this faculty may lead, in order to supply 
our family's vanities, to means not justifiable in their 
nature; and may prompt, when other enticements 
have failed, to the neglect of an important trust. 
Most perhaps are acquainted with Kotzebue's Pizarro: 
they will remember that the conspicuous characters 
are Alonzo, Rolla, Pizarro, Cora, and her child. It 
is well known, that the brave Alonzo is taken prisoner 
by the Spaniards, and is to die the following morn. 
Rolla bears the sad tidings to Cora, who intimates, 
in the agony of her heart, that Rolla had betrayed 
her Alonzo, to gain, by Alonzo 's death, her hand. 
Rolla, who had renounced his claim to Cora, on ac- 
count of her attachment to Alonzo, was so agonized 
by this suspicion, as to determine to go to the camp 
of the enemy; find out the dungeon wherein Alonzo 
was confined; bribe the guard, and bid Alonzo escape, 



HOR.E PHRENOLOGICE. 25 

while he remained. The brave, the devoted friend 
arrives, enters the cavern, when he is thus accosted 
by the sentinel. 

Sen. Who's there? answer quickly ! who's there? 
Rol. A friar come to visit your prisoner. Inform 
me, friend, is not Alonzo, the Spanish prisoner, con- 
fined in this dungeon? 
Sen. He is. 

Rol. I must speak with him. 
Sen. You must not. 
Rol. He is my friend. 
Sen. Not if he were thy brother. 
Rol. What is his fate. 
Sen. He dies at sun-rise. 
Rol. Ha ! then I am come in time. 
Sen. Just — to witness his death. 
Rol. Soldier, I must speak to him. 
Sen. Back, back. It is impossible. 
Rol. I do entreat thee, but for one moment. 
Sen. Thou entreat'st in vain — my orders are most 
strict. 

Rol. Even now, I saw a messenger go hence. 
Sen. He brought a pass, which we are all accus- 
tomed to obey. 

Rol. Look on this wedge of massive gold — look on 
these precious gems. In thy own land they will be 
wealth for thee and thine, beyond thy hope or wish. 
Take them — they are thine. Let me but pass one 
moment with Alonzo. 

Sen. Away! — -would 'st thou corrupt me? Me, an 
old Castilian? I know my duty better. 
3 



26 UOB.M PHRENOLOGIC-Eo 

Rol. Soldier! — hast thou a wife ? 

Sen. I have. 

Rol. Hast thou children ? 

Sen. Four — honest, lovely boys. 

Rol. Where didst thou leave them ? 

Sen. In my native village: even in the cot where 
myself was born. 

Rol. Dost thou love thy children, and thy wife? 

Sen. Do I love them! God knows my heart — I do. 

Rol. Soldier! imagine thou wert doomed to die a 
cruel death in this strange land, what would be thy 
last request? 

Sen. That some of my comrades should carry my 
dying blessing to my wife and children. 

Rol. Oh! but if that comrade was at the prison 
door, and should there be told, thy fellow soldier dies 
at sun-rise, yet thou shalt not for a moment see him, 
nor shalt thou bear his dying blessing to his poor 
children, or his wretched wife, what would'st thou 
think of him, who thus could drive thy comrade from 
thy door? 

Sen. How? 

Rol. Alonzo has a wife and child, I am come but 
to receive for her, and for her babe, the last blessing 
of my friend. 

Sen. Go in. 

Here we find that an appeal to the sentinel's Ac- 
quisitiveness, by the presentation of the massive gold 
and precious gems, failed: but the appeal to his Phi- 
loprogenitiveness succeeded in leading him to neglect 
his duty as a soldier, though perhaps not as a man. 



HOR^ PHRENOLOGICE. 27 

Rolla is admitted; and Alonzo, having assumed hi 
dress, escapes. Thus may be seen, how this feelihg 
of attachment to offspring may induce an individual 
to depart from the path of duty. 

Another circumstance illustrative of the imper- 
fection of the morality arising from this faculty is 
the narrow extent of its operation. 

Adhesiveness was mentioned as a source of out- 
ward morality. This is, indeed, an imperfect source. 
Adhesiveness is, in its nature, exclusive: it regards 
the interests of one object, as superior to those of any 
other: and the effect is, consequently, that the inter- 
ests of the many are sacrificed to the interests of the 
few. It leads individuals to place their friends in 
situations which they are not fitted to fill; and hence, 
moral and political injury is done to mankind. Thus, 
how; many a bishop has been indebted for his bishop- 
ric, and how many a clergyman for his benefice, and 
how many a pensioner for his pension, to the circum- 
stance of having been the companion in vice of the 
donor?* And what moral injury is thus inflicted on 
the community. 

The Romans carried the friendship of Adhesive- 
ness to a very improper extent. They often set 

* It is a well-known fact, that one of the Dukes appointed a 
chaplain to a very excellent living, because one day, when hunting, 
his Grace's horse fell with his rider into a ditch, and this gentleman 
of the cloth, instead of stopping to assist him, cried out, " You're 
there," and went on. This spirit in pursuit pleased the Duke, and 
be gave the living, 



28 HORiE PHRENOL0GIC.E. 

aside justice for the sake of a friend; and unhappily 
the Romans were not singular in this: the practice 
prevails too much at the present day. 

The faculty next mentioned, was Cautiousness. 
Its imperfection as a source of morality is seen in the 
fact, that, where it does not act, the man whose show 
of morality depends upon it, must cease to be moral. 
Thus, take two men, one having small Cautiousness, 
the other large. Both are tempted to commit a for- 
gery: the one sees little or no danger; the other 
perceives a lion in every path: the one does the rash 
act; the other abstains. If, moreover, the sword of 
justice, is not able to hurt the man with large Cau- 
tiousness, then no obligation remains. Hence many 
who would be filled with terror, at the thought of 
committing any crime which could bring them to the 
gallows, are continually engaged in violating the mo- 
ral laws, in ways where the strong arm of the law 
cannot lay hold of them. They rob their neighbor 
by legal flaws; by injuring his character; by depre- 
ciating his merits; by plagiarism; by taking advan- 
tage of his necessities, and by various other methods. 
In fact, the Morality of this faculty, combined in its 
operation with Love of Approbation, may be summed 
up in this query, Shall I be found out ? It is the 
morality of the beaten dog, when caught in thieving. 
How many persons wish to go to heaven, not from 
a love- of heaven, but from a fear of hell. 

Love of Approbation, as a source of outward 
morality is equally imperfect, especially when directed 
to the good opinion of man; itself a variable standard. 



HOILE PHRENOLOGIC^. 29 

A man, in the midst of other men, who are moral in 
their conduct, is, no doubt, excited, in such a case, 
to act in obedience to the moral relations. But place 
the same individual among immoral men, and the very 
same feeling that made him, in the former state of 
circumstances, moral, now renders him immoral. 
Hence, many young people, whose education in re- 
gard to morality has consisted solely in the excite- 
ment of this faculty, by being told that this is vulgar, 
that that respectable people disapprove of, that this 
is disgraceful, and so forth, are, when sent into active 
life, without any power of resistance against the soli- 
citations of evil companions, and speedily fall into the 
grossest vices. Hence, the demoralizing influence of 
the congregating system in prisons. 

To exhibit, more strikingly, the imperfection of 
Love of Approbation as a source of morality, it is 
worthy of observation, that lying is frequently the 
consequence of the activity of this faculty. Thus, a 
child, who has been taught to judge of the justness 
and the propriety of actions by u What will people 
think of you? " will, having done any misdeed, speak 
an untruth, in order not to lose the approbation of 
the person w 7 ho charges him with the circumstance. 
Again, what are the phrases, so common in a certain 
unfortunate class of society, miscalled "high," " not 
at home," " engaged," " not well," and others, but 
utterances of the excitements of Love of Approbation 
combined with Secretiveness, urging them not openly 

to state that the visitors' company is not agreeable. 
3# 



30 HOILE PHREN0L0GIC.E. 

Self-Esteem is a source of morality equally im- 
perfect ; and its imperfection is seen in the circum- 
stance, that those who act from this faculty are, in 
some cases, just in their proceedings ; in others, un- 
just. Those very men, who would consider it a dis- 
grace not to pay debts of honor, consider it a glory 
to cheat their tradesmen. This feeling of Self-Es- 
teem, may support a man's consistency in times of 
prosperity, but in the day of adversity it is but a reed. 
It is like the goddess Virtue of the ancients, a pretty 
toy to play with in prosperity; in adversity, no sup- 
port. Brutus, one of her most strenuous admirers, 
after struggling hard in her defence, cried out, on 
the plains of Pharsalia, that she had forsaken him, 
then fell on his sword and died. 

Self-Esteem, acting with Inhabitiveness, con- 
sidered as giving rise to Patriotism, noticed as a 
source of morality, may and has been at the source 
of immorality. Thus the patriotism of the Romans 
led them to carry devastation over the world.* The 
devotionally proud patriotism of Spaniards led them 
to crimes that still cry from the land of Montezuma, 
from the shores washed by the waves of the Atlantic, 
And from a northern shore, washed by the same great 



* I shall never forget the feeling I experienced, on entering my 
name as a student at College, to find that the class for Latin was en- 
titled a humanity class, the name appropriated to this branch of 
learning at most Colleges. The professor was called a professor of 
humanity : but all I read while at that class, was of wars, " bella, 
horrida bella." What conceited beings these Romans must have 
been ; and what children-minded beings must these be, who still 
perpetuate the conceit. 



HORiE PHRENOLOGICJS. 31 

water, the warmly expressed feelings of dislike against 
England, declare the evils which are exclusive, proud, 
self-gratulating, John Bullism inflicted there. (Thanks 
be to God, that one is now walking on in the career 
of its glorious freedom; may it be in the freedom 
from vice: the other is still struggling: Rome has 
passed away; so shall all that act similarly.) 

Self-Esteem acting with Philoprogenitiveness has 
been the source of much evil. To the combined 
operation of these faculties, we may ascribe the 
cursed law of entail. 

Acquisitiveness was mentioned as a source of 
outward morality; and, like the others noticed, is 
very uncertain. One exercise of this faculty stated 
was that of rendering the avaricious outwardly tem- 
perate, sober, and chaste; but as the acquisition of 
wealth, is his only impelling motive to temperance, 
sobriety, and chastity, if he could get rich by being 
intemperate, not sober and unchaste, his outward 
morality would instantly cease, and a violation of the 
moral law would follow. Indeed, his acquisitiveness 
causes him to violate the law of love to his neigh- 
bor, inasmuch as the avaricious desire, which keeps 
him temperate, sober, and chaste, is the cause why he 
grinds the face of the poor, and neglects the higher 
duties of justice, mercy, and judgment. 

Thus inefficient are the animal feelings, as sources 
of moral actions. 



32 HORSE PHRENOLOGICJS. 

It is now proposed to exhibit the necessity op 
the moral feelings being enlightened by the 
Intellect, and aided by the other feelings. 

First, with regard to Benevolence. This faculty- 
very much needs direction. It may lead a man to 
violate the moral law, in neglecting to be " just be- 
fore he is generous. " # Benevolence too often pre- 
vents an individual from doing his duty, in cases when 
punishment is to be inflicted. Hence many parents 
neglect to punish their children, simply on account of 
the pain they themselves experience in inflicting any 
chastisement. The kind-hearted, cc social creatures " 
of society, as they are called, who are kind to the 
wretched, liberal to their friends, and destructive to 
their creditors, very frequently have Benevolence 
large. 

* Perhaps one of the most striking delusions on this point is ex- 
hibited by some persons who have adopted Mr. Irving's views, and 
have carried them out: namely, that we are to take the precepts of 
the gospel as they stand, without exercising our, what they call, 
" carnal " judgment. Thus, we are taught to (i Give to him that 
asketh of thee," &c. Now, some of Mr. Irving's followers, who 
hold that the great Jehovah is to appear, and that speedily in person 
on this earth, acted upon this precept, and from giving away what 
did not belong to them, were obliged to reside for a few weeks in 
the King's Bench. These persons carried the idea so far, that 
when I asked one of them, whether if he had to pay a bill to-morrow 
of £40, and a Christian brother called this day to ask him to give 
him £40, he would do it ? He answered, Yes, for God would pro- 
vide. But when he was asked whether that was not unjust, be- 
cause that money was not his, he answered that when God required, 
that claim was superior to any claim on the part of man ; and this 
man, and some others actually quoted the scripture " Mercy re- 
joiceth against judgment," in justification of this decidedly dishonest 
practice. 



HORiE PHRENOLOGICE. 33 

But what is the influence of Benevolence and Con- 
scientiousness, acting together, as supplying motives 
to moral actions? The influence is considerable: a 
feeling of justice, and a feeling of goodness, being 
instinctive in the individual. Indeed, the power 
thence derived is, in circumstances of prosperity, 
sufficient to enable the possessor to act almost con- 
tinuously in obedience to the moral laws. He will 
have combined in his character, especially if in pos- 
session of a large organ of Firmness, the good Sama- 
ritan, and the just Minos. But, as both Benevolence 
and Conscientiousness, as mere feelings, judge only 
on what is presented to them by the other faculties, 
particularly the Intellectual, and do not of themselves 
perceive the good and the just, it is evident that the 
intellectual faculties must be called into activity, in 
order to be enabled to present the cases before the 
judicial court of these two Faculties, in such a com- 
plete condition, that, all the bearings being made clear, 
the judgment given maybe, not according to superfi- 
cial appearance, but according to righteousness; and, 
at the same time, it will be necessary, that the other 
feelings should be watched over, lest they should per- 
vert the view of the Intellectual Faculties. Hence 
many men, feebly developed as to the Intellectual 
Faculties, support institutions, called charitable, but 
which, both in principle and practice, are injurious to 
the well-being of the community. They think that 
they are doing good and acting justly, but are mis- 
taken; simply from their incompetency to take in all 
the facts and the circumstances necessary to be 



34 H0R2R PHRENOLOGICE. 

remembered, before a correct decision can be given 
upon what is good and what is just. Hence, how 
many of the charitable institutions of this country 
are bounties offered to laziness, and pre- 
miums PRESENTED TO VICE. 

In days of adversity, the activity of these two 
faculties is not sufficient to overcome the force of the 
trials enticing the individual to violate the moral 
laws: continual temptation, is, even to the good and 
conscientious man, like the constant dropping of 
water: it makes a hole in the stone. It is true, he 
may never rob in the highway, or steal in the house; 
but he will submit to those low, cunning, and dis- 
graceful tricks of trade, which are (sad indication of 
the sources of morality being mostly animal) looked 
upon by too many in trade as lawful. He will be 
prevailed upon, by the pinching influence of adversity, 
to take improper advantage of his neighbor; to violate, 
in other words, the moral law. From this cause, 
many individuals are to be met with in society, who, 
possessing large Benevolence and Conscientiousness, 
express their grief, that they are obliged to have re- 
course to expedients, which they know to be impro- 
per: but so powerful is the pressure of adverse cir- 
cumstances, that they cannot resist; and why? be- 
cause their Benevolence and Conscientious- 
ness, UNAIDED, ARE NOT SUFFICIENT TO RESIST 
THE IMPULSIVE POWER. COMMUNICATED BY THE 
INFLUENCE OF THE ADVERSE CIRCUMSTANCES. 

Veneration, another of the higher feelings, does 
not afford a sufficient power for the resistance of 



HORiE PHRENOLOGICiE. 35 

temptation. Many are the individuals, who have 
large organs of Veneration, and who are outwardly 
devotional, but who are, at the same time, most un- 
just and abominable. Such were the Pharisees in 
the days of Jesus Christ; and how awfully striking 
is the portraiture which the Light of Men gave of 
them. Veneration, too, not properly directed, gives 
rise to a zeal without knowledge, which has led many 
to be the most terrific violators of the moral laws, in 
bringing their fellow-creatures to the stake, and to 
torment, on account of a difference in creed, and in 
so doing, imagined they did the Deity a service. * 



This point, then, the necessity of the Moral Feel- 
ings being enlightened by the Intellect, and aided by 
the other faculties, seems to be sufficiently estab- 
lished. It remains to be proved, that the motives 

TO MORALITY ARE POWERFUL IN PROPORTION AS 
THEY APPEAL TO A NUMBER AND A HIGHER ORDER 

of faculties; and it will then be proved, that as 
Christianity presents facts, exciting to activity more 
faculties, and those of a higher order, than can be 
presented by any other system, Christianity is the 
best source of morality. 

Christianity will be, in the following remarks, 
viewed merely as a system of means, proposed by 
its Author, for the inducing moral conduct. None 

* The influence of Veneration, is considered more fully in the 
Third Essay. 



36 HOIUE PHRENOLOGICjE. 

of our reasoning will be founded upon our own de- 
cided opinion, that this system is of divine origin, 
but the facts, simply stated, shall be brought forward, 
and their necessary influence, when believed and un- 
derstood, on the human mind, (as made known by 
Phrenology), will be considered. Let not the sceptic 
therefore say we dogmatize: we refuse the name of 
dogmatists: we claim that of philosophers examining 
a system, supposing that system was presented to us 
for the first time; a system, professing to excite to 
moral co d.ct by the facts it presents. 

What, then, are these facts? Christianity states 
that the Creator of the world is of such a character 
that He cannot look upon sin (comprising all viola- 
tions of the moral law) but with the greatest abhor- 
rence and detestation. Christianity states, that this 
Deity has established certain moral and religious 
laws, embodied in the ten commandments; which 
are further compressed into the two laws published 
by Jesus Christ: " Thou shalt love the Lord thy 
God with all thy heart, and soul, and strength, and 
thy neighbor as thyself." 

The Intellectual faculties, acting with Benevolence 
and Conscientiousness, discover these laws to be just 
and good. But, Christianity states, in addition, that 
attention to these laws has life attached thereto; 
that non-attention has death: a life, consisting in 
the enjoyment forever of this blessed Being's fa- 
vor: a death, an everlasting exclusion from His pre- 
sence. It moreover adds, that all men have violated 
these laws, and consequently are exposed to the pun- 



H0R2E PHRENOLOGIOE. 37 

ishment attached to the violation. But then, it still 
declares, that this great, good, and just Being, look- 
ed down in mercy on the sons of men, and sent His 
equal, * whom he calls His " beloved Son," to re- 
ceive the punishment due to the children of men — the 
violators of His laws, f These facts being believed, 
the exceeding enormity of the offence of the viola- 
tion is seen by the greatness of the Being who suffers — 
the Lawgiver's equal. Conscientiousness, enlighten- 
ed by the Intellect, is awakened into powerful activity, 
and, with it, Cautiousness. But Christianity adds 
still more: namely, that every one is invited to lay 
claim to a share in the benefits accruing from the 
death of the Lawgiver's equal: namely, freedom from 
punishment and from sin, and the possession of 
glory. Here Benevolence is called into activity, 
and sees somewhat of the immensity of the benevo- 
lent Love of this great Being: Hope is awakened, 
and Cautiousness, ceasing its forebodings, acts only 
in unison with the higher feelings, producing an 
anxiety never to offend so kind a Being again. But 
Christianity further adds, that this kind, holy, and 
just Deity is ever present: that he sees the in^ 
most thoughts: Love of Approbation, Ideality, and 
Individuality, the first in seeking the approval of this 
ever present Being, the second and the third in the 
contemplation of him as ever present, are called into 
powerful activity; and as this Being loves what is 

* Where is this " fact" declared ? 
t See note to p. 22. 
4 



38 HOBJE PHRENOLOGICJE. 

good, and hates the evil, the desire to gain His ap- 
probation, by doing what is pleasing, and avoiding 
what is displeasing to Him, becomes established in 
the mind. But Christianity presents other facts. It 
presents the terrors of hell on the one hand, ap- 
pealing to Cautiousness, and also to Benevolence at 
the same time, shewing the greatness of the deliver- 
ance; and, on the other hand, the inexpressible joys 
of heaven; thus appealing to Hope and to Acquisi- 
tiveness. And, lest the mind should be oppressed 
with a sense of its own inability to resist the tempta- 
tions to a neglect of the holy, just, and good laws, 
established by this Being, Christianity informs man 
that the Lawgiver's equal has risen to glory and to 
power, to impart strength* sufficient for every time of 
need. Here the faculty of hope rests in delightful 
complacency. But Christianity does not stop here. 
It requires all those who believe these facts, to meet 
together on the first day of the week, to encourage 
one another by exhortation, to the performance of 
those moral duties which this Being, now so much 
loved, enjoins; and bids them, in remembrance of 
the grand facts of the death, and the resurrection of 
the Lawgiver's equal, to take bread and toine on the 
day they meet. To appeal to their Philoprogeni- 
tiveness, the Author of the Christian system, calls 
all those who believe these facts, and practise these 

* Is this strength imparted to the tempted individual, in any 
other way, than as it is acquired by the exercise of the power be- 
stowed upon him originally ? If so, we have a new lesson to learn 
in phrenology — ay, and all our old ones to unlearn. 



HOR.E PHRENOLOGICE. 39 

commands, His children: to excite their Adhesive- 
ness, He asserts * that He u sticketh closer than a 
brother," and calls them His "friends;" adding, at 
the same time, an appeal to Imitation, " If ye are 
my friends, ye will do whatsoever I command you; " 
having given to this appeal the peculiar power, which 
ever must be connected with the performance by 

* Where ? Solomon, indeed, tells us of " a friend who sticketh 
closer than a brother ; " (Pro v. xviii. 24) but He, who was 
" greater than Solomon," has, I believe, said nothing of the sort. 
Truth is, the Doctor's theology is as hard to reconcile with the Bible 
as it is with the simple principles of phrenology. 

In this note, we discuss not the Doctrine of Atonement, as a 
theological question: — we neither admit, nor bring into question, the 
66 facts " which that doctrine recognizes. We only say, that we 
cannot see how, phrenologieally speaking, the popular doctrine of 
atonement, of which our author has sketched (hypothetically) the 
skeleton, even admitting it to be true, presents any new motive 
to facilitate obedience to God's moral laws. Does the doctrine 
appeal to Cautiousness, as do all the penal consequences of trans- 
gression, which are threatened or felt in life ? No : for the penalty 
is taken off from the offender, and cast upon one who has not of- 
fended. Cautiousness, therefore, instead of being excited, is set at 
rest. And if it is supposed that punishments, thus taken off from 
him, who has violated the moral law, and imposed upon one who 
has not violated it, will, by appealing to the higher feeling, benevo- 
lence, have more power to prevent a repetition of the offence, than 
if it had been inflicted upon the offender himself, how happens it 
that the same principle is not carried into the administration of the 
organic laws, as this doctrine assumes to be carried into that of the 
moral ? Why does not A's excess in wine, give B the head-ache ? 
Why not the son's debauchery bring premature decrepitude upon 
the father? — or, to make the case more nearly parallel, if we may 
do so without offending our Veneration, why does not the suicidal 
stab, or draught, of the creature, bring death upon the Creator or 
"His Equal?" 



40 HORffi PHRENOLOGIC3I. 

himself of those duties, which he recommends to their 
notice. 

Thus the Christian system presents facts exciting 
almost every faculty of the human mind into activity; 
and the activity of these faculties, be it remembered, 
(for this is a great point in the argument), is directed 
towards a being, who loves the good, and hates the 
evil; and therefore all the moral power derivable from 
the excitement of this great number of faculties, 
(those of the higher order being those, moreover, 
most powerfully appealed to,) must be directed in in- 
ducing obedience to the moral laws. 

But Christianity acts not only positively, but also 
negatively in exciting inward morality. The duties 
it requires are calculated to subdue the Animal and 
cultivate the Moral Feelings. Thus, Christianity 
considers all men as of one family — as brethren — and 
banishes the exclusive feeling of local patriotism, 
which has been, as before noticed, the source of the 
most immoral national acts. Christianity also ele- 
vates the poor, and thus humbles self-esteem. It 
requires its followers to visit the widow and the 
fatherless; thus cultivating their benevolence and 
higher feelings. It requires its followers not to 
mingle in the follies of the world — not from any 
opinion, that they are better than the rest of the 
world in regard to merit, but simply to preserve their 
minds from the influence of these follies, which, by 
their very nature, feed the Animal Feelings almost 
exclusively. Indeed, these follies are to be looked 
upon as gilded apples, gathered from the garden of 



HORiE PHRENOLOGICE. 41 

the Intellect, which has been tilled by the Animal 
Feelings; these toys being thrown in the way of the 
human being to entice him from the pursuit of those 
duties, dictated by the Moral Feelings to lead him 
from the track to the goal " perfection." 

How highly important therefore must Christianity 
be ! Indeed, no facts but those of this system, can 
claim a power sufficient to forbid the libidinous look, 
yea, thought: to overcome the idolatry of maternal 
love: to unfocize the converging influence of exclu- 
sive attachment: to subdue the restless panting for 
an earth-born fame: to tame the overweening love of 
self, and to enable man to persevere in the continual 
performance of deeds of justice and goodness to his 
brethren in the truth — to his friends, to his enemies — 
and, as opportunity is given, to all mankind. 

Some have affected to despise the Facts of Chris- 
tianity, and to admire its Precepts. But such per- 
sons are ignorant of the true condition of human na- 
ture in relation to the extent of the dictations of Be- 
nevolence, Veneration, and Conscientiousness. 
Many viewing these parts of the Christian system 
separately, have charged the Author of this system 
with being too strict, and requiring more than human 
nature can give. This conclusion would be just, if 
the facts (which, as has been seen, supply the motives 
to action) were separated from the precepts. Thus 
deprived, the attempt to obey the precepts would be 
to man an Ixionic labor; but in the understanding 
and the belief of the facts of Christianity, a Hercu- 
lean strength is obtained, enabling man to crush the 
4* 



42 UORM PHRENOLOGICiE. 

hydra-headed temptations he has to combat in the? 
performance of those duties that Christianity enjoins. 
In fact, if Christianity required less than 
it does, that is, in relation to the amount of motives 
its facts present, it would prove that the system was 
not divine, because the requirements would not be 
in proportion to the motives. 



This Essay may be brought to a conclusion, by 
showing how strictly these views accord with those 
of scripture on the subject of morality. 

Faith and Works are two very principal matters 
in the volume of Revelation. Without faith, no ac- 
ceptable works can take place; and works, produced 
without faith, that is, produced by the Animal Feel- 
ings, instead of originating with the activity of the 
Moral Feelings enlightened by the Intellect, are called 
"dead." These dead works correspond to the 
" Outward Morality " noticed in the preceding pages: 
whereas the works produced by faith are those, 
which, as was intimated,' arise from the activity of 
the Moral Feelings enlightened by the Intellect; 
because the facts, the matter believed, as we have 
shown, appeal so influentially to these. This faith, 
from its active influence is called a " living faith," 
and the works arising therefrom, constitute what is 
named " Inward Morality." Hence it will be seen 
what is meant by the apostolic injunction, u Live by 
faith." This does not mean, as some have explained 



HORJS PHRENOLOGIC^E. 43 

the passage in which it occurs, the continual asking 
of ourselves, " Do we believe? " but enjoins the 
duty of the continual performance of those duties that 
Christianity presents; and in order to fulfil this duty, 
the precept teaches us, that the facts and the doc- 
trines must be kept perpetually before the mind. It 
is through these facts, that the Spirit of God acts on 
the mind so as to give it life; and these- which were 
life's source must be its nourishment also. 

They communicate the power, and without this 
power man is necessarily weak. u Abide in me, and 
I in you: as the branch cannot bear fruit of itself 
except it abide in the vine, no more can ye unless ye 
abide in me." To this it maybe added, that the de- 
gree of strength will be proportioned to the amount 
of the true light, the matter of spiritual life. 

The views brought forward in the foregoing pages 
being understood, a question, Did you ever once be- 
lieve? would never, in the sense it is used, be again 
asked. Man must, in order to persevere in obedience 
to the moral relations, continually believe: in other 
words, the facts of Christianity must be written on 
his heart: they must be to him a cloud by day, and 
a light by night. They must, it may be once more 
repeated, be continually before his mind; since, if 
not, the motives to action are gone, and he has no 
barrier left. Hence Jesus Christ tells his followers, 
" Without me ye can do nothing; " that is, without 
keeping the glorious truths, which I, as the Word, 
have made known, you can never have strength suf- 



44 H0R2E PHREN0L0GICE. 

ficient to persevere in the performance of those duties 
that I enjoin. 

These views by some may be thought too simple — 
by others too abstruse; but such as they are, they 
are sent forth to find in the minds of thinking beings 
an appropriate resting-place; and, in addition, to re- 
call the mind of the Christian, the absolute neces- 
sity of bearing in remembrance the glorious facts, 
objects of his faith; since it is evident, that it is by 
these alone, that he will be enabled to ride safely 
through the billows of the temptations of life, and at 
last anchor in the haven of eternal peace. 



ESSAY II. 



ON THE BEST MEANS OF OBTAINING HAPPI- 
NESS, PHRENOLOGICALLY CONSIDERED. 

Difference of opinion regarding the proportion of misery and 
happiness in the world — The Horation adage — The fact of 
the existence of misery cannot be disputed — How accordant 
with divine benevolence — How far misery dependent on our- 
selves — Pleasure connected with the exercise of power — Illus- 
trations general and particular — Bellamy's Translation of 
the Bible — The Hawthorn — Goethe — Howard — Oberlin — 
Brutus and his Sons — Job — Archimedes — Pythagoras and 
the square of the hypothenuse — The same faculties, the sources 
of happiness and of misery — The paradox explained — The 
tear and the smile sisters — The lament of the Hindoo woman 
— The lament of David — Solitary confinement — Exile — 
American Colonization Society, the baseness of its principle 
— Slavery, the violations it inflicts on the faculties — Wrongs 
of Poland — The disgusting oppressions of our police magis- 
trates — Metaphysical doctrine, that man can become whatever 
he pleases, whence originating — Objects of the Animal Feel- 
ings ; Temporal — Objects of the Moral Feelings ; Eternal — 



46 HOR.E PHRENOL0GIC.E. 

Illustrations — Peter — The advantage and the necessity of a 
Revelation — Christianity, its suitableness to the mind of man 
— The benevolence of the command, "Set your affections on 
things above." 

MAN, in his words and actions, is ever prone to 
extremes. The Horatian* adage, " In medio tutissi- 
mus ibis " is very slightly impressed upon his memo- 
ry; or, if remembered, is practically applied only to 
add a classic force to the sneer induced by some 
ludicrous violation of the rule. So it is with the 
opinions of men regarding HAPPINESS, as con- 
nected with our present existence. Some denomi- 
nate the world as a stage, where misery has been 
appointed to act her disastrous part; as a desert; a 
vale of tears; a waste; a howling wilderness. Others 
style it as the centre of every enjoyment; the field of 
pleasure, and the source of every bliss. Both go to 
the extreme. The picture of the one, is too much 
and too indefinitely loaded with clouds; that of the 
other, too much illumined by light. The bitters of 
misery, and the sweets of happiness, are mingled in 
the same cup: the proportions, it is true, are not 
easily stated. One has decided that " happiness is 
the rule, misery the exception." It is stated else- 
where, u man is born to trouble, as the sparks fly 
upward." Perhaps, all things considered, the pro- 
portions of happiness and of misery are nearly equal. 

* Ovidian; 

" Altius egressus, celestia tecta cremabis 
Jnferius, terras : Medio tutissimus ibis." 

Met. Lib. II. 11. 106. 107. 



HOILE PHRENOLOGICiE. 47 

The fact of the existence of misery cannot be dis- 
puted. Still, we cannot conceive that the Creator 
would allow his creatures to be subject to misery, 
except in consistency with the plans of his benevo- 
lence. Holding this, and beholding at the same time 
the sum of misery existing in the world, the question 
is suggested, How far is this misery independ- 
ent of, or dependent on, ourselves? The 
answer, phrenologically derived, to this question, is 
important, as unfolding, first, the proportion of misery 
originating in us, as causes; and, second, the best 
means of increasing our happiness. 

In developing the subject of this Essay, namely, 
the best means of obtaining Happiness, the 
sources of happiness and misery will be shown; and 
then those from which the greatest portion of happi- 
ness maybe obtained, and consequently, by attending 
to which, the greatest portion of misery avoided. 

It seems to be a principle established throughout 
Nature, that Pleasure is connected with the 
exercise of power. All animals are endowed 
with organic parts, called muscles, known generally 
under the name of flesh, for the performance of mo- 
tions, and the delight they experience in the exercise 
of these, must have been observed. This delight is 
the principle of activity, the source of enjoyment, 
the conservator of life. See the horse run frisking, 
pricking his ears, and neighing round a field: see the 
oxen turned from the stall into the meadow, after a 
winter's confinement: see the dog let loose from the 
kennel, and behold his joy, when he runs forward 



48 HOB.JE PHRENOL0GIC.E. 

and then returns: see the infant child delighting to 
exercise its unswathed limbs, and crying when they 
are again bound. " Motion," in fact, some enthu- 
siastic writer has remarked, " is life." There is 
happiness, then, it is evident in the exercise of mus- 
cular power. The sweet Hebrew bard speaking of 
the apparent journey of the sun, observes " and re- 
joiceth as a strong man to run a race." (Ps. xix. 
5.) And when it is remembered that this exercise 
of the muscular system s essent al to the preservation 
and the well-being of the animal, the Divine goodness 
and wisdom are seen in the consociation of pleasure 
therewith. 

The principle, that pleasure is associated with the 
exercise of power, will now be investigated in refer- 
ence to the faculties of the mind, as discovered by 
Phrenology. 

The Creator has implanted in the mind a love of 
sex, or Amativeness, and to ensure its activity, has 
attached gratification thereto — as he can testify, on 
whose path some object of beautiful innocence and 
mild intelligence has beamed; as the shepherd, de- 
scribed by Beattie felt, when 

" On his vows the blameless Phoebe smiled, 
And her he* loved, and loved her from a child." 

Minstrel 51, xiii. 

The poet Campbell speaks true to nature, and in 
agreement with the demonstrated existence by Phre- 
nology, of a love of sex, and of pure gratification, 

* " And her alone he loved, and loved her from a child." 



H0R-E PHRENOLOGICJE. 49 

being therewith associated, when, mentioning Eden 
in reference to its first inhabitant, 



the garden was a wild ; 



And man a hermit lived, * till woman smiled." 

A love of offspring (Philoprogenitiveness) has 
been given to man. The parent knows the joy 
afforded by the contemplation and the embrace of his 
children. The following passages are taken from 
Pizarro, already quoted, constituting a part of a con- 
versation, between Cora and Alonzo, over their in- 
fant. 

Cora. I am sure he will speak soon ; then will be 
the last of the three holidays allowed by nature's 
sanction to the fond anxious mother's heart. 

Alonzo. What are those three? 

Cora. The extacy of his birth I pass: that in part 
is selfish: but when first the white blossoms of his 
teeth appear, breaking the crimson buds that did 
incase them; that is a day of joy: next when from 
his father's arms he runs without support, and clings, 
laughing and delighted, to his mother's knees; that — 
that is the mother's heart's next holiday; and sweeter 
still the third, whene'er his little stammering tongue 
shall utter the grateful sound of Father, Mother! 
that is the dearest joy of all. 

Again, man is born for society. Alone, he is, com- 
paratively speaking, helpless; the Creator has there- 



And man, the hermit, sighed till woman smiled." 

Pleasures of Hope, Part II. 1. 38. 

5 



50 HOR.E PHRENOLOGICjE. 

fore given a faculty of attachment, called Adhesive- 
ness, and has connected pleasure with its exercise. 
Any one who doubts, let him visit Damon and Py- 
thias; tell him of David and of Jonathan; bid him 
behold the ardent love of generous, confiding, unsus- 
pecting woman. 

Inhabitiveness or attachment to place is another 
of the faculties imparted to man by the Creator; and 
who can behold the earnestness of feeling with which 
any individual revisits the place of his nativity after a 
long absence, without being convinced of the pleasure 
connected with this faculty. Why is u home, sweet 
home," a song so generally agreeable? What made 
the Canadian Indians, when once solicited to emi- 
grate, to reply, u What! shall we say to the bones of 
our fathers, Arise, and go with us, into a foreign 
land? " What but the pleasure connected with the 
exercise of this faculty, made Cardinal Richelieu, 
when building his magnificent palace, on the site of 
the old family chateau at Richelieu, sacrifice the 
symmetry of the building in order to preserve the 
room in which he was born? It is from the feeling 
of pleasure connected with the activity of this faculty 
that we feel admiration at the beautifully noble decla- 
ration of Ruth to Naomi, her mother-in-law, who, 
when about to return to her native country from 
Moab, the country of Ruth, requests Ruth to remain 
behind; the attached girl states, " Entreat me not to 
leave thee, or to return from following thee; for to 
what place thou goest, I will go; and in what place 



HOR^S PHRENOLOGICJE. 51 

thou shalt lodge, I will lodge; thy people is my peo- 
ple, and thy God, my God; for where thou shalt die, 
I will die, and there will I be buried: thus Jehovah 
will provide for me, and thus again: for death must 
divide between me and thee." Book of Ruth, Chap. 
1. v. 16, 17, from Bellamy's translation.* 

Perhaps there is no passage in any of the volumes 
in the Library of Entertaining Knowledge which 
contains more simple feeling than the following, re- 
ferring to the hawthorn tree: a passage generally 
admired, the reason of which admiration being evi- 
dently the feeling of delight, connected with the ac- 
tivity of Inhabitiveness. " There is something 
about the old and gnarled hawthorn, which, one bred 
in the country cannot soon forget, and which a visitor 
learns sooner than any association of placid delight 
connected with rural scenery. When, too, the trav- 
eller, or the man of the world, after a life spent in 
other pursuits, returns to the village of his nativity, 
the old hawthorn is the only play-fellow of his boy- 
hood that has not changed. His seniors are in the 
grave; his contemporaries are scattered: the hearths 
at which he found a welcome, are in the possession of 
those who knew him not: the roads are altered: the 

* This translation of the Scriptures from the original He- 
brew, I feel it to be a duty to recommend to every individual. 
It offers the best antidote to infidelity, by satisfactorily demonstra- 
ting that many matters in our Translation, on which infidels found 
their objections, are not in the original Hebrew Scriptures. 
The numbers that are published to the end of the Books of Samuel 
are to be obtained at Longman and Co., Paternoster Row. 



52 HOR.E PHRENOLOGIC.E. 

houses rebuilt, and the common trees have grown 
out of his knowledge; but, be it half a century or 
more, if man spare the old hawthorn, it is just the 
same — not a limb, hardly a twig, has altered from the 
picture that memory traces of his early years/' 

Another faculty bestowed by the Creator is " Love 
of Approbation. " Let him whose favored lot it has 
been to receive the due " meed of praise," testify to 
the thrill of extacy that vibrated through his soul at 
its reception. What must have been the feeling of 
Goethe, who attended at a theatre where one of his 
own productions was acted, and whence, on depart- 
ing at the conclusion of the piece, the crowd separated 
and Goethe, pointed at by all, walked out attended 
by the acclamations of every one. 

Self-esteem has been bestowed also; and the 
pleasure connected with its legitimate exercise will 
be readily testified to, by him who has a conviction of 
the sufficiency of his powers, for the completion of 
any great and glorious undertaking; and who per- 
severes, notwithstanding the opposition of all his 
fellow- men. 

Ask him with large Acquisitiveness, another 
faculty, whether he does not experience high delight 
in accumulating, and the reply will be in the affirm- 
ative. 

It thus appears that pleasure is connected with the 
exercise of the Animal Feelings; and if this occurs 
in reference to them, how much more in reference 
to the higher feelings, the Moral, 



HORJE PHRENOLOGICjE. 53 

Can any one but he who has felt the delight of 
doing good, conceive of the bliss of Howard, the 
mention of whose name, even at the present day, lights 
a smile on every countenance, and makes the tear of 
grief to glimmer with the radiance of hope? Great, 
indeed, are the joys attached to the activity of the 
faculty of Benevolence. Let the reader peruse 
the history of one of the noblest instances of en- 
lightened benevolence; of one, who, as his biogra- 
pher states, was a zealous partizan of Gall; Oberlin,* 
the good, the Christian Oberlin. A French gen- 
tleman, who visited Oberlin, the pastor of Waldach, 
in the Ban de La Roche, was walking home with him 
to Waldach, and, on ascending a high hill, having 
arrived half way, and standing to admire the beauties 
of Nature, Oberlin answered in reply to a question 
put to him, " la ich bin gliicklich," (Yes, I am 
happy.) 

How delightful is the activity of Conscientious- 
ness, when productive of the complacent feeling, 
dependent upon the conviction that we have acted 
in obedience to the dictates of conscience. What 
supported Brutus, when he condemned his sons? 
What supports him, who, in attending to positive 

* Memoirs of John Frederic Oberlin, Holdsworth and Ball, IS, 
St. Paul's Church-Yard. Second edition, 10s. 6d. There is, I 
believe, a cheaper edition. I recommend the work to every phre- 
nologist ; and the only circumstance that I regret regarding the work , 
is, that, from the sectarian views (I mean Episcopalian, for Episco- 
palians are a sect) of the biographer, a sufficiently minute account 
of Oberlin's mind and views has not been given. 
5* 



54 HOR^ PHRENOLOGICJE. 

duty, is obliged to offend the nearest relative or 
friend? Is it not the happiness connected with the 
faculty of Conscientiousness, called into activity by 
the contemplation of the act of justice? 

What delight, moreover, there is in the exercise of 
the faculty of Veneration. Who can express the 
mass of feeling embodied in the countenance of the 
worshipper, when turned to heaven with a chastened 
smile of thankfulness and submission? Who knows 
the happiness of him, who, in circumstances the most 
distressing, said, " the Lord gave, the Lord hath 
taken away; blessed be the name of the Lord." 

Not only have the Animal, the Moral, and the 
Religious feelings pleasure connected with their ex- 
ercise, but also the Intellectual faculties. 

Ask the mathematician whether, when solving some 
problem, he is not happy. Ask the painter, when 
depicting some lovely object in nature — ask the Syra- 
cusan sage the amount of his happiness, when, 
having been appointed to ascertain the purity of his 
monarch's "crown, and having found the means of 
detecting the purity, he ran out of the bath, in which 
the method of ascertaining struck him, naked, through 
the streets of Syracuse, saying, u I have found it, I 
have found it." Ask Pythagoras what his joy was, 
when, having discovered the celebrated proposition 
respecting the square of the hypothenuse, (Book i. 
Prop. 47. Euclid.) he offered the gods a hecatomb 
of oxen. 



HOR^E PHRENOLOGIC.a2. 55 

Happiness, then, is the result of the ac- 
tivity OF THOSE FACULTIES BESTOWED UPON US 

by the Creator. 

Strange to say, these very faculties, the sources 
of our happiness, are likewise the sources of our 
miseries. 

Thus, who has seen the object of his early love, 
her who has been his comforter, the sharer of his cares 
and joys, the interpreter of his feelings . the being on 
whom Amativeness and Adhesiveness outwent, 
stretched as a corpse before him, and has not felt the 
agony produced by the laceration of those very facul- 
ties, which when the object was possessed, were, 
from their activity, the sources of joy. His Ama- 
tiveness, Adhesiveness, and even his Moral Feelings, 
are deprived of their object: there is a vacuum which 
renders the man unable to bear up against the pres- 
sure of calamity. Thus the tear and the smile are 
sisters — both born of the same parents. 

Again: what is the misery experienced by her 
who has allowed her heart to pour its flood of feeling 
upon the child of her own body, who has seen the 
little babe, in token of a knowledge that she is its 
mother, smile on her approach, w T hen she finds that 
babe no longer in existence? Rachel, weeping for 
her children, and refusing to be comforted, is she. 
But whence arises this agony? From Philoprogen- 
itiveness; the source, ere this, of her happiness. 
The Hindoo women have the organ of this faculty 
large; and the following is the lamentation of one 
who lost her infant: " Ah ! my Hureedas ! where is 



56 HORJE PHRENOLOGIC.E. 

he gone? My golden image Hureedas! who has 
taken him? I nourished and reared him! where is 
he gone? Take me with thee. He played round 
me like a golden top, like his face I never saw one." 
Each of these ejaculations is followed by u Ah! my 
child." — Percy Anecdotes. 

What is it that renders the lament of David, " 
my son Absalom, my son, my son Absalom! Would 
God I had died for thee, Absalom, my son, my 
son! " so affecting? Is it not because we can sym- 
pathize with the state of misery produced in a pa- 
rent's mind by the loss of a child, as a child; for 
the child was a rebellious child. This feeling of 
attachment to his offspring overpowered the other 
feelings produced by his rebellious conduct, and oc- 
casioned the King to suffer severe anguish. 

In the same manner, a departed friend, to whom 
our heart has been linked, excites a most poignant 
grief. The object, on which Adhesiveness delight- 
ed to outgo, is gone: the faculty has not its accus- 
tomed outlet for activity, and hence our pain. Soli- 
tary confinement, as a punishment, is indebted for a 
portion of its severity to this faculty, having, in such 
circumstances, no object on which it can outgo. 
Exile owes much of its severity to the violation of 
this faculty. Viewing the American Colonization 
Society's plans in reference to these faculties, they 
can be looked upon only with detestation and disgust. 
And as the organs of Philoprogenitiveness, Adhesive- 
ness, and Inhabitiveness are large in the Negro head, 
what can we think of Slavery, which, by its condi- 



HORJE PHRENOLOGICJE. 57 

tions, necessarily violates every one of these faculties. 

As to the misery arising from Love of Approba- 
tion not gaining its object, the painter, whose picture 
no one regards — the poet, whose poetry no one ad- 
mires — the philosopher, the dicta of whose wisdom 
no one reveres, can bear witness. 

Illustrations in reference to the other Animal 
Feelings might be given. Sufficient has been stated 
to establish the principle that the same faculties which 
are sources of pleasure, or of happiness become sources 
of pain or of misery. 

The Moral Feelings also become the sources of 
misery. Thus, the benevolent mind is continually 
pained by seeing objects beyond the reach of the 
activity of its Benevolence; by beholding men neg- 
lecting their real interests, and injuring their own 
well-being. Conscientiousness, existing, is the 
source of many a pang; since, continually, justice is 
seen to be disregarded, injustice to be applauded, and 
deeds of violence escape without the just immediate 
retribution. Witness the wrongs of Poland, which 
have wrung many a British heart; and the oppres- 
sions exercised by many of our police magistrates, 
the more atrocious, because perpetrated in a country 
where liberty is boasted of. 

The Intellectual Faculties too have their 
troubles; not simply in themselves, but as connected 
with the Feelings. He who finds that his Intellect 
is not sufficiently powerful to cope with those subjects 
that master-spirits have compassed, feels his Self. 



58 HORiE PHRENOLOGIC.dE. 

Esteem wounded, and in the pain * most impiously 
inquires, " Why hast thou made me thus? " 

That the same faculties are the sources of happiness 
and of misery having been made clear, it may be 
advantageous to explain the cause of this apparent 
inconsistency, thus leading us to the object of the 
Essay, namely, the best means of obtaining 

HAPPINESS. 

A little observation and reflection on the different 
faculties of the human being, and on their operations, 
will satisfy any one, that the objects recognized by 
the Animal Feelings, are in their nature Temporal, 
that is, not lasting; and that being so transitory, the 
faculties, going forth on such objects, must be liable 
to painful affection, from the very transitory nature 
of the said objects. But the Moral and Religious 
Feelings have, in their highest exercises, objects 
which are not temporal, but Eternal; and therefore, 
as the pain arising from the faculties is dependent 
upon the loss of their appropriate objects, it is evident 
that the Moral and Religious Feelings will suffer little 
comparatively, because the objects on which l^ey 
outgo, are not liable to change, but are the same 
under almost every vicissitude. The Animal Feel- 
ings embrace self: the higher feelings embrace ob- 
jects beyond self. 

* The metaphysical doctrine, that Man can become 
whatever he pleases, is the child which this pain has be- 
gotten upon the Intellect. Many people oppose Phrenology, be- 
cause they have little heads. 



HORJE PHRENOLOGICJE. 59 

The understanding and the application of these 
views constitute the secret of happiness, and it will 
therefore be advantageous to be still more explicit. 

It is a principle held dear by Phrenologists, that 
the Moral and Religious Feelings are the higher, and, 
as such, should rule over the Animal. They are 
higher in situation, occupying the superior parts of 
the head; and they are higher in objects, having ref- 
erence, not to self, but to the human race generally, 
and to the Creator as Supreme. All the Animal 
Feelings are exclusive: they localize. Amativeness 
claims its object to itself: Philoprogenitiveness looks 
to one part of human beings: Adhesiveness attaches 
to particular individuals: Acquisitiveness seeks indi- 
vidual possession: Love of Approbation longs for in- 
dividual praise; but Benevolence is the general, the 
widely extended feeling of good will to all the human 
family: Conscientiousness is the feeling of justice, 
which knows no individual relationship. Veneration 
looks up to the Deity, the Creator of all; and Hope 
wanders in its highest direction into futurity, where, 
in the vast abundance there is space for the wander- 
ings of all without any mutual interference. 

Let us suppose the Moral and Religious Feelings 
raised to their proper dignity, and then what will be 
the condition of man in regard to Happiness? 

He loses his wife: his Amativeness and Adhesive- 
ness are painfully affected; but he remembers that 
the object of their delight has been taken by the will 
of the Creator; and his Veneration and Conscientious- 
ness, yea, even his Benevolence, immediately dictate 



60 HOB.M PHRENOLOGIC.E. 

submission to the will of this great and good Being. * 
These faculties being in activity, the pain produced 
by the lower feelings is diminished, and the indi- 
vidual experiences the highest enjoyment — placid 
though it be, in the exercise of the higher; and if 
his hope is justified to expect that hereafter he and 
she, most beloved on earth, will meet again, the 
sweet expectation will give a sacredness to his grief, 
which will make it even delightful and cherished. 

Let us now refer to the mother, deprived of her 
child. Her higher feelings in activity, comfort will 
be her's. She will see the hand of a wise God; will 
know, if believing in Christianity, her child is in 

* To shew that this is reality, I shall quote from the life of the 
phrenologist Oberlin. " On the 18th of January, 1784, it pleased 
God that an event should take place, which had a most powerful 
influence both upon the cast of his mind, and the whole of his future 
life. This was the loss of his wife. She died rather suddenly about 
ten weeks after her last confinement. No unfavorable symptoms, 
no incipient disease had prepared Oberlin for this distressing separa- 
tion. When first informed of it, he was so much overpowered, as 
to remain for some moments plunged in the deepest silence, and 
unable to give utterance to his feelings. At length, after this in- 
terval of melancholy stupor, he was observed suddenly to fall on his 
knees and return thanks to God, that the object of his tenderest 
solicitude was now beyond the reach or the need of prayer, and 
that he had crowned the abundance of his mercies towards her, by 
giving her so easy and gentle a dismissal." He adds, " Upon this 
occasion, as upon a thousand others in the course of my life, not- 
withstanding my overwhelming affliction, I was upheld by God's 
gracious assistance, in a remarkable manner." p. 118, 119. It 
may be added, to show the ties which bound Oberlin to his wife, 
that they had lived together in peace and Christian joy sixteen years, 
and had seven children, all of whom were brought up under the 
paternal roof. 



K01UE PHRENOLOGICJE. 61 

bliss, and now no longer liable to those troubles, 
through which the little one must necessarily, in the 
present state of society, have passed, had life been 
granted. 

Let us take the friend, who has lost his companion, 
his Jonathan. He, deprived of his earthly friend, 
looks in the activity of his higher feelings to that 
heavenly friend, Jesus Christ, God manifest in the 
flesh, who is closer than a brother; and he too, if a 
Christian, can look to that heavenly Canaan, where 
earth-divided but soul-united friends meet to part no 
mor . 

To refer to the condition of the man, who has lost 
the approbation of those of his fellow-men, with 
whom he is more directly connected. Let this indi- 
vidual be living under the influence of his higher 
feelings, how triflingly will this loss be estimated. 
He will have the conviction, that he has acted in con- 
formity with the dictates of Conscientiousness: he 
knows that the good of the whole human race has 
been his aim; and perhaps he seeks the praise of God 
rather than the praise of men. Indeed, how muclv 
happier would men be, were they, in their inventions 
and discoveries, to keep uppermost in their minds the 
benefit of the human race. Then the denial of a trib- 
ute to their deeds, would not be so bitter as it is: 
they would rejoice in the conviction, that posterity 
would be benefited ; and the sordid desire of pecu- 
niary benefit would be engulphed in the higher feel- 
ing of good to mankind. I often contemplate with 
delight the conduct of Peter, the same Peter, who, 
6 



62 UOB.M PHRENOL0GIC.E. 

from the activity of Love of Approbation, denied and 
insulted his Master, but who, when his Love of 
Approbation was directed into a higher channel, 
asked the Jewish Sanhedrim, " whether it be right 
in the sight of God to hearken unto you, more than 
unto God, judge ye." Acts iv. 19. 

Again ; take the man w T ho has lost his wealth, but 
who, fortunately, had his treasure of good deeds in 
heaven, and looks forward to the riches treasured up 
there as his possession; how moderated will be the 
pain of his Acquisitiveness. He will, by looking on 
the possession which no power can take away, be 
enabled to overlook that which has been removed. 
And, knowing, that his God has decreed the loss, he 
submits with joy, convinced that all things work to- 
gether for good to them that love God. (This con- 
viction it will be seen he could not have, unless his 
higher faculties were in a state of activity.) 

Surely, it will now be clearly seen, that the best 
means of attaining happiness consists in keeping the 
higher feelings supreme; and the reason why this 
supremacy confers happiness is, that the objects 
looked to by these feelings are not liable to change; 
and consequently as the faculties are fixed upon un- 
changeable objects, the pain, connected with the loss 
of objects, appealing to the Animal Feelings, will be 
diminished, by keeping in perpetual activity the higher 
feelings. 

It is hoped that no one will fall into the error, that 
the Phrenologist advocates the destruction of the Ani- 
mal Feelings. No : even Jesus ivept. But we are 
not to sorrow as those that have no hope. 



HOR^E PHRENOLOGICE. 63 

Taking this philosophical view, the goodness of 
God in giving man a revelation, wherein are made 
known the highest objects on which the Higher 
Feelings can outgo, and the modes of activity under 
which the Animal Feelings can be properly exer- 
cised, is strongly exhibited; and at the same time, 
the suitableness of Christianity, wherein these ob- 
jects are embodied, as a source of happiness, is 
equally clearly seen. 

Keeping these views in mind, a duty enjoined by 
Christ on his followers, thought by many to be harsh 
and severe, will be seen to teem with kindness to the 
human race. He taught that " He that loveth father 
or mother more than me, is not worthy of me; and 
he that loveth son or daughter more than me, is not 
worthy of me." Matthew x. 37. In other words, it 
is essential to the happiness of man, and the progres- 
sion of human society, that the relationships founded 
principally on the Animal Feelings, must not stand 
in competition with those founded on the Higher 
Feelings. 

Christianity is indeed an embodying of objects 
appealing to the Moral Feelings; and it follows, 
necessarily, that just in proportion as Christianity is 
received, in that proportion will men be happy: and 
the reason being now made clear, why that happiness, 
connected with the exercise of the higher feelings, 
is the only one that is lasting, namely, that these 

FACULTIES REGARD PERMANENT OBJECTS, every One 

must see the importance of seeking this happiness 
where it is to be found, namely, in doing justly, in 



64 HOR.E PHRENOLOGICJE. 

loving mercy, and in walking humbly with God, the 
activities of these faculties. 

This interesting subject cannot be concluded with- 
out noticing another peculiarity of Christianity: it is, 
that Christianity was the first system, that had the 
boldness to claim the unabated dignity to the Higher 
Feelings, by advocating the activities of these as su- 
preme. Philosophy never took such high ground — 
ancient philosophy raised the love of country to the 
highest pinnacle. But Christianity knows only one 
country, that is, the tohole ivorld: it knows no friend- 
ship but that of truth and moral goodness: it allows 
of no individual attachments as supreme over the 
universal benevolence, although allowing them to 
exist in accordance with this universal feeling. The 
introduction of the Saviour to mankind beautifully 
depicts the effects, when this condition of elevation 
of the higher faculties shall be brought about, viz. 
" Peace on earth, good will among men, and 
glory to God in the highest." 

Who then can say that God is not good, when he 
commands " Set your affections on things above." 
In fact, such a command is the dictation of enlight- 
ened infinite Love. 



ESSAY III. 



ON VENERATION. 

The discovei-y of the organ by Gall — The Indian — The Tory — 
Mere devotional feeling — Other faculties for its guidance — 
Piety — Pious JEneas — Distinction between Piety and Reli- 
gion — Case of John Gillam — Apostle Paul writes of "the 
form of godliness without the power" Outward Devotion, — 
Inward Devotion — Excitement of the organ by Music, Fune- 
ral of Carl Maria Von Weber — Mad people attend the choirs 
of St, Paid's Cathedral service — Unholy chaunting. Vocal 
music may excite — Go to church to hear an Anthem, Ob- 
jection considered. Organ excited by scenery. Dr. Chat- 
mers's foolish conclusion — By prayer-meetings. By mus- 
cular contortions — The Sibyl, Mr, Irving } s followers. 
Hervey^s writings. Consecration of a Building, Penances, 
Christianity presents FACTS; appeals to the understand- 
ing and to the higher feelings. 

A beautiful simplicity exists in all the observa- 
tions of Gall. The works of God are simple, and 
Gall delighted in their investigation. He was con- 
tinually engaged in studying peculiarities of character, 
and sought diligently to ascertain what peculiarities 
6* 



66 HOILE PHRENOLOGIC-E. 

of cerebral condition are attached to individual dis- 
positional, or intellectual peculiarities. Coveting 
earnestly facts, he always found the materials before 
he erected the building. His was no airy fabric: it 
was solid, massive, and grand. As an illustration of 
these statements, and as a means of enabling the 
reader to understand the principles to be laid down 
in this Essay, a brief account of the discovery of the 
organ of the faculty under consideration may be 
given. 

Gall had observed, in his brothers and sisters, a 
great difference in disposition, and powers of intellect. 
One of his brothers had a strong tendency to devo- 
tional pursuits. His toys were church-ornaments, 
made by himself. On growing up, finding that his 
father intended him for a merchant, he ran away, 
after being a few years in the business, and became 
a hermit. At Dr. Gall's request, he was permitted 
to pursue his favorite object; and lived and died in 
the constant exercise of devotions and mortifications. 
In him, the particular part of the head, connected 
with the faculty, was large. Dr. Gall observed, in 
addition, that of those who were in priests' orders, 
some had undertaken the duties from delight, some 
from pecuniary emolument; and he found, in the for- 
mer, the same organ large, in the latter, small. With 
the view of confirming his observations, he visited 
monasteries, convents, and other places, where oppor- 
tunities for examination were afforded, and found the 
development of this part, and the tendency of the 
mind therewith connected, always correspondent. — 



HOR.K PHRENOLOGIC-E. 67 

Persons having this organ large, are very deferential 
in their manners: they apologize, when they speak; 
bow also. 

The Indian calls this organ into activity, when he 
worships his image of wood and stone. The tory, 
when he adores a king. In the Asiatic head, this 
organ is large; and the blind submission these indi- 
viduals pay to their rulers is well known. 

It will be perceived, from this account, that Vene- 
ration gives rise to a simple feeling of devotion, or 
to a simple tendency to adore. It does not guide the 
individual to the object fitted to be adored. It may 
equally readily, so far as itself is concerned, be en- 
gaged in worshipping Satan, as the great and good 
God. Often has it been directed into such base 
channels. Read Pagan history, and what is pre- 
sented? Devotional services offered to objects the 
most vile; to beings the most polluted; the services 
themselves being correspondent. 

But it cannot be supposed that a good and wise 
God would bestow a faculty, giving rise to devotional 
feeling, without attaching to it other faculties for its 
guidance. No: for Phrenology has demonstrated 
that He has placed Veneration in the midst of the 
higher faculties, like the centre stone of an arch. It 
serves to link all together: but without the rest, it 
cannot fulfil its purposes. On each side of the organ 
of this faculty is Hope; behind is the organ of 
Firmness; having on each side that of Conscien- 
tiousness; whereas, anterior to Veneration, is the 
organ of Benevolence, and then the Intellectual 



68 H0R.2E PHREN0L0GIC.E. 

Faculties. All these are necessary to direct Venera- 
tion aright, and all must act in unison. 

But Veneration often acts alone, inducing what is 
called Piety. We talk of " pious heathens; " hence 
men are continually met with who are u pious," but 
not " religious; " that is, they exhibit the activity of 
Veneration, without the effects arising from this 
faculty being properly directed. Many, moreover, 
who are strictly attentive to, and appear to feel 
delight in the forms of religion, and the feelings by 
these forms produced, are living in the continual 
neglect of those higher moral duties, which Chris- 
tianity enjoins. All this arises from the unguided 
and unenlightened activity of the faculty under con- 
sideration. 

This distinction between cc piety and religion" 
is held to be important. Simple piety, be it re- 
membered, is the unguided activity of Veneration; 
whereas Religion is its activity, guided by the Moral 
Feelings, enlightened by the Intellect. This dis- 
tinction is found in the classic writers. Virgil, in 
describing the hero of the poem, iEneas, character- 
izes him as u pius iEneas," " pious iEneas; " yet 
this individual, so far from acting in obedience to the 
moral law, disregards the obligations of hospitality, 
gratitude, and moral duty, in fleeing from Dido; and 
yet, so accurately does the poet keep up the distinc- 
tion,. that this violation is made obligatory upon him 
by the gods' command to depart. 

To show the difference between piety and religion, 
another illustration may be given. The London 



H0R.K PHRENOLOGICJE. 69 

Phrenological Society, possess a cast of John Gillam, 
the murderer of Maria Bagnall, at Bath. " This man 
was to all appearance, more than usually religious," 
says Mr. Crook; < c he constantly attended the service 
of the established church, and regularly partook of 
the holy supper: yet for some years past, he had been 
in the habit of pilfering from his mistress (Mrs. Cox). 
A few months before the death of the unfortunate 
Maria, she had detected many of his misdeeds, and 
he, feeling that not only his character, but even his 
life were altogether in her power, determined to de- 
stroy the only evidence, as he believed, that could be 
brought against him. This he accomplished one 
evening, after having taken a seemingly friendly 
supper with his victim, by beating her about the 
head with a large, and as is thought, a sharp-edged 
stick. In him, the organ of Veneration is large. 

It may be urged, as a still further illustration of 
the difference between piety and religion, that the 
Apostle speaks of those who had u the form of godli- 
ness (piety) without the power." 

Allowing these distinctions to be accurate, let us 
bear in mind the truth, that, to Phrenology man- 
kind are indebted for a knowledge of that pecu- 
liarity in the mental condition, which demon- 
strates the possibility of a man being pious and not 
religious. 

Simple piety is therefore to be considered as the 
unguided activity of the faculty of Veneration. Re- 
ligion, the activity regulated by the faculties with 
which it is connected. There is an abundance of 
the pious; but the religious are truly a little flock. 



70 HORiE PHRENOLOGICE. 

With the grand object in view of exalting Reli- 
gion, and showing that much of the devotion of the 
present day is mere piety, as before defined, this Es- 
say has been written. 

In order to make the following statements and 
illustrations more clear, piety will be spoken of under 
the name of outward devotion — Religion being 
named inward devotion. 

Every part of the body is placed in certain rela- 
tions to other bodies, and the constituent parts of 
its own mass, so that they, when presented or acted 
upon, excite the said part to action: they are, in 
other words, its appropriate stimuli. These stimuli 
may be injurious or beneficial; they may excite the 
part to a diseased or healthy action. Thus it is with 
the brain, the organ of the mind. Some bodies and 
circumstances are placed in such relations to the 
brain, as a part of the animal machine, that they, 
when made to act thereupon, excite this organ. This 
excitation may be proper or improper, according to 
the nature of the excitement, which will, it is evi- 
dent, be connected with the nature of the exciting 
cause. As this capability of excitement pertains to 
the brain, as a whole, it pertains also to its individual 
parts. The part of the brain connected with the 
faculty of "Veneration shares with the rest, and this 
part may be excited by a great variety of stimuli. 
The excitement that is proper, can arise but from one 
source only: all other excitements are improper; 
they produce mere outward devotion. In fact, they 
stand as exciting causes in the same relation to this 



HORjE PHRENOLOGICiE. 71 

faculty, and its organ, as spirituous liquors to destruo 
tiveness. They excite, by inducing a peculiar condi- 
tion of the animal frame, without at all influencing 
the higher feelings or the Intellect. 

As this view is important, another illustration may 
be given. Every one is aware of the influence of a 
sun-shining day, in inducing that pleasant calm of 
the mind, called good temper; but how different is 
this good temper, from that originating in a sense of 
the propriety of trying to rule our feelings, and to 
make every one as happy as ourselves. The one 
arises from an outward cause; the other from an 
inward. So in regard to devotional feelings, as con- 
nected with Veneration. 

The different causes exciting this faculty to activity, 
may now be brought forward — their nature investi- 
gated, and their influence made known. Those in- 
ducing outward devotion may be first noticed; then 
those inducing the devotion that is inivard. 

The following is a quotation from a daily periodical; 
u Funeral of Carl Maria Von Weber: 

u As the whole moved slowly through the prin- 
cipal aisle, the band commenced the opening move- 
ment of Mozart's Requiem, the words of which are 
as follows: 

' Requiem seternam dona eis, domine 
*Et, lux perpetua luceat eis.' 

" The slow movement and fugue, which justly num- 
ber among the master-pieces of musical composition, 
were both sung in full chorus; and deriving an in- 
creased effect from the solemnity of the occasion, 



72 HORiE PHRENOLOGIC.E. 

became almost sublime," and u produced the highest 
devotion feelings," # adds another Journalist. 

Very few, perhaps, would mistake this devotional 
feeling, here noticed, as produced by the fine and 
solemn music, for true devotion. It is purely outward, 
and depends upon a physical relation established be- 
tween certain sounds, and the faculty of Veneration. 
No moral feeling is acted on through the Intellect; 
the effect is dependent simply upon the influence of 
certain sounds. 

But this mode of excitement, is one introduced in 
places, where those who attend, are taught to be- 
lieve that God is there worshipped in spirit and in 
truth. In this remark, reference is made to that, as 
practised, unholy system, both in the church of 
Rome and church of England, of chaunting parts of 
the services. By the excitement thus produced, 
Veneration is called into activity, certain devotional 
feelings pass over the mind; and the ignorant, yea, 
even intelligent hearers, and attendants are often 
deceived into the belief, that these feelings originate 
in the influence of the truth, acting through the moral 
feelings and intellect, and ascribe to communion with 
the Spirit of God, these risings of outward devotion. 
In testimony to the justness of this conclusion, how 
frequently do we hear individuals speaking of the 
solemnity of the ssrv ce, who cannot relate any par- 
ticulars respecting the truths stated, the \> usages 



* One of the canons of St. Paul's Cathedral mentioned to me, 
that many apparently insane people attend the choirs. 



HORiE PHRENOLOGIC3:. 73 

chaunted, the sermon preached in connexion with 
the service, of the solemnity of which they are con- 
tinually talking. 

Let not the dissenter, however, imagine that he is 
free. Outward devotion may be brought into exist- 
ence equally as much by a fine choir of vocal as of 
instrumental music; and how often do we find it to 
be a recommendation of a chapel, by persons who 
attend, that good singing is there. Many, while 
engaged in singing, experience an excitement of de- 
votional feeling, indicating in some cases by peculiar 
gestures: this is outward devotion, insomuch as the 
excitement is not occasioned in the least by the truths 
embodied in the verses sung, but by the stimulating 
influence of sounds upon the animal system.* 

Another illustration of this outward devotion is to 
be offered. How common is it, in the present day, for 
pious people to go to churches to hear the Charity 
Children sing some anthem: they feel much delighted 

* It may be useful to meet an objection here, embodied thus: 
" Singing is praised by the Apostle, and musical instruments formed 
a part of the worship under the Jewish dispensation." The futility 
of this as an objection will be seen, when the mind perceives the 
difference between singing, considered as a means of giving utter- 
ance to feelings produced by the truths sung, and as a cause of these 
feelings. The Apostle says, " in psalms and hymns, and spiritual 
songs, singing with grace in your hearts to the Lord.*' The slightest 
reflection will convince any unbiassed mind, that the truths em- 
bodied in these psalms and hymns, and spiritual songs, are the 
sources of the delight experienced. No objection is or can be made 
against singing, as an auxiliary to devotion ; all that is to be guarded 
against, is, what too frequently happens, that this do not become 
the most active cause. 
1 



74 HOIUE PHRENOLOGICE. 

on such occasions, as evidenced by the following 
expressions, which give vent to the feelings excited. 
" Pretty little dears! how sweet is it to hear them 
sing." u They're like the little angels." "How 
delightful." "I felt so, that I could have wept." 
Many such remarks are made; and little do these in- 
dividuals imagine that the devotional feelings therein 
embodied are merely outward, and have nothing 
truly religious in their character. Their Philopro- 
genitiveness and Benevolence were excited by the 
children; their Veneration was called into activity 
by the sounds, and then their Comparison associated 
these little singers with the little angels, that masons 
have cut upon tomb-stones. And yet man is taught 
that this is religion. 

To show more fully, that no inward devotion is 
necessarily produced on such occasions, a quotation 
may be given from a letter, penned by one, then not 
in the least religious: " Yesterday, in the afternoon 
of a fine summer's day, we went out to the church 
in the wild: it is a lovely, little, gothic building, 
standing on the brink of a steep hill, whence you 
have a view of scenery, the most delightful, the most 
varied. Two arched windows, with painted glass, 
occupy one side of the building; the wood-work in- 
side, is of plain oak, and everything has the appear- 
ance of sober neatness. The little chubby boys, 
some with white and some with golden hair, clothed 
in their clean smock frocks, — and the equally clean 
and tidy little girls, some apparently not more than 
three years old, interested me. The clergyman 



HOR.E PHRENOL0GIC.E. 75 

seemed an amiable young man, quite unaffected. 
The hearers were principally clean rustics. The 
tout-ensemble was simple and solemn. I felt, what 
I never had experienced before. A kind of soft, re- 
ligious awe came over me. But how much was this 
increased, when the little innocents began to sing, 
w T ith the aid of a rustic organ, the evening hymn! I 
felt what I cannot express. I could have knelt; and 
all the way home, my mind ran on in a strain of most 
pleasing devotional feeling. If ever I possessed de- 
votion, it was then." 

This interesting portrait gives us a beautiful exhi- 
bition of outward devotion, and of the means by 
which it was excited. All this was indeed mere 
outward devotion: the sCenery, the state of the at- 
mosphere, the company, the young children, the 
rustic organ, the simplicity, the singing, affected 
Veneration, and excited it to activity. There is not 
the least said about the truths stated. No: these 
were not, as the gentleman has since acknowledged, 
the cause of the effect. 

There is something in the rusticity of a country 
church-yard and church, truly pleasing. Little doubt 
can exist, that the association has tended, by its plea- 
surableness, to perpetuate those oppressions ever 
connected with a Church Established. The mighty 
mind of a Chalmers, which has gradually been de- 
generating, since leaving the bleak and uncontamina- 
ting atmosphere of St. Andrews, for the more polished 
and worldly contaminated air of the " modern 
Athens," has been so captivated, as to have given 



76 HORiE PHRENOLOGIC.E. 

birth to the following pleasing, though, in reference to 
the subject, in connexion with which it is brought 
forward, absurdly illogical episode. He is reasoning 
inductively enough from two facts, in reference to 
the amount of voluntary exertion, towards the dif- 
fusion of Christianity in the Highlands, that unless 
Church Establishments are preserved, no regular sup- 
ply of divine truth would be afforded; and thus pro- 
ceeds: " Instead* of the frequent parish church (that 
most beautiful of all spectacles to a truly Scottish 
character, because to him the richest in moral associa- 
tion, and to whom, therefore, its belfry, beating forth 
from among the thick verdure of the trees which em- 
bosom it, is the sweetest and fairest object in the 
landscape) &c; instead of this, we should behold 
the rare, and the thinly scattered meeting-houses,'* 
&c. 

* Church Estahlishments defended by Thomas Chalmers, D. D 
Published by Haddon and Co. 27, Ivy Lane. A Sermon in which 
the following argument in favor of Church Establishments is de- 
veloped: that as the missionary cause is supported by the pecuniary 
aid of secular- men; and, that as the Church Establishment is a 
home mission ; therefore, a Church Establishment is consistent with 
Christianity, and with religious independence of the clergy. What 
a specimen of clerical acumen! What an overlooking of the facts, 
that the missionary cause is supported by voluntary contributions, 
the Established Church by forced contributions! Besides, the 
missionary societies being many, every man in giving his support 
can support his own creed. In supporting a Church Establishment 
he is obliged to support the creed of that particular Church. Dr. 
Chalmers would, moreover, that the poor despised laity should have 
nothing to do but to give the Clergy money — no legislative power; 
but in missionary societies, the laity (where is this name in the 
New Testament ?) have the legislative power. 



HOIUE PHRENOLOGICJE. 77 

The faculty of Wonder is one of the primitive 
powers of the human mind. This is delighted with 
any thing new, uncommon, or beyond the ordinary 
course of nature. Priestcraft has consisted, in a 
majority of instances, in an appeal to this faculty, 
and, through it, acting on Veneration. Thus, what 
are lawn-sleeves, mitred heads, bishops 5 aprons, the 
pastoral crook, the priests' robes, the cassock, the 
cowl, the episcopal wig, but so many means of awa- 
kening Wonder, and thereby influencing Veneration; 
and what is the devotion, given origin to by such 
modes of appeal, more than outward? religion has 
nothing to do with it. 

But outward devotion is, perhaps, no where so 
strikingly exhibited, as in some of the prayer-meet- 
ings of some of the sects of professors of Christianity; 
also in the meetings of the Jumpers and Ranters. 
Here are seen the ragings of outward devotion, in- 
stead of the calm, steady, and mild light of genuine 
religion. As an illustration, the following account 
of a prayer-meeting, on the truth of which perfect 
reliance may be placed, is copied from a letter of a 
friend: — u One Sabbath evening, I went to a private 

prayer-meeting of .* About tw T enty people 

were assembled; the proceedings had commenced, 
and a hymn was being sung when I entered. The 
verse was scarcely concluded, when all present were 



*The name of the sect is not mentioned; as though such meet- 
ings more particularly pertain to one class of dissenters, yet, the 
same will-worship is to be found in almost all, modified, it is true, 
by circumstances. 

7* 



78 HOR.E PHRENOLOGIC^E. 

instantly on their knees: a person immediately began 
to pray, speaking so low, as scarcely to be beard, but 
at last vociferating so loudly as to be beard in the 
street. He had scarcely concluded his prayer, when, 
as the people were rising, a person gave out a hymn, 
the singing of which was immediately commenced. 
Two verses were completed, and at the completion 
of the second, without a moment's delay, the people 
again knelt, and another person began to pray in the 
same low tone, but rapidly augmenting the force of 
his voice, until the highest pitch was obtained. This 
prayer done, momentarily other words were given 
out to be sung: two verses completed, a prayer was 
instantly commenced: thus this system was carried 
on until a woman began to pray — when a sense of 
duty and a feeling of disgust, obliged me to depart." 
Here, by the never-ceasing bodily and mental 
activity, the animal system was worked to a high 
pitch of excitement; so high, indeed, that many 
have returned from such meetings insane. That 
such excitement is outward devotion, no one can 
doubt: but it may be useful to pause, in order that 
it may be perceived how Phrenology adds its demon- 
stration of the truth of such a conclusion. This 
science proves, that the Creator has given a faculty 
of Veneration, which He has appointed to act through 
a certain portion of the brain. This portion is sur- 
rounded with other portions, the organs of other 
faculties. From the connexions existing between 
the different parts of the brain, Veneration may be 
excited by a variety of means. Thus, an increase 



HOR.E PHRENOLOGIC.E. 79 

of the flow of blood to the brain, calls the mind into 
increased activity. Veneration may, in this way, 
be called into action; and such an action is that in- 
duced in the afore-mentioned circumstances: but how 
different is this, from that produced by truth being 
received through the Intellectual faculties, then acting 
on the Moral Feelings, and then awakening Venera- 
tion. 

These views being understood, the futility of the 
following objection will be clearly seen. u You al- 
low," says a devotionist, u that I have devotional 
feelings, but how could I have such feelings unless 
the Creator visited my soul? " The reply is, — The 
Creator, it is true, has implanted in your mind a 
faculty, giving you devotional feelings, but in addiiion 
He has given other faculties to direct the former to 
its proper bourne, and to excite it to its proper ac- 
tivity. * 

Equally outward are those devotional feelings pro- 
duced and sustained by motions of the body, as with 
the Jumpers. Every one knows the powerful ani- 
mally-exciting influence of dancing. The Jumpers 
have recourse to this mode of excitement, and then 

* It may be imagined from this and other passages that the Es- 
sayist has no belief in the influence of the Spirit of God, as it is 
argued that the faculties of the human mind are constituted to 
guide man to the proper object of Veneration, and to the proper way 
of adoring. But this is said from conviction; these faculties en- 
lightened are sufficient; but the fall has darkened them; hence the 
necessity of the Holy Spirit, to pour over them His enlightening 
influence, and to elevate the mind, from the grossness of mere 
natural truths, to the refinement of spiritual truth. 



80 HOR^S PHRENOLOGIC.E. 

ascribe the wild pulsations of a rapidly beating heart, 
and the frenzies arising from the brain being charged 
with blood from the bodily activity, to the quiet and 
moderating influence of the Spirit of Truth. 

Perhaps no illustration of that excitement of Ven- 
eration, which has been named outward devotion, 
better than that given by Virgil, regarding the Sibyl 
whom iEneas went to consult, can be afforded. 

" Ventum erat ad Jimen, quum virgo Poscere fata 
Tempus, ait: Deus, ecce, Deus. Cui talia fanti 
Ante fores, subito non voltus, non color unus, 
Non comtae mansere comae ; sed pectus anhelum, 
Et rabie fera corda tument : majorque videri, 
Nee mortale sonans ; adflata est numine quando 

Jam propriore Dei. 

******* 

******* 

" Talibus ex adyto dictis Cumaea Sibylla 
Horrendas canit ambages, antroque remugit, 
Obscuris vera involvens : ea frena fruenti 
Concutit, etstimulos sub pectore vertit Apollo."* 



Englished thus : 

" Now to the mouth they come. Aloud she cries, 
" This is the time ! inquire your destinies ! 
" He comes ! behold the god ! " Thus while she said 
(And shivering at the sacred entry staid), 
Her color changed ; her face was not the same ; 
And hallow groans from her deep spirit came. 
Her hair stood up ; convulsive rage possess'd 
. Her trembling limbs, and heav'd her laboring breast. 
Greater than human kind she seem'd to look, 
And, with an accent more than mortal, spoke. 
Her staring eyes with sparkling fury roll ; 
When all the god came rushing on her soul. 



HORiE PHRENOLOGICJE. 81 

On reading this, a striking analogy is perceived 
between the effects of this excitement, and those ex- 
hibited by the devotionists described; and the ex- 
haustion of energy, the necessary consequence of 
excessive activity, experienced by the Sibyl, and 
ascribed to the absence of the god, is an exact 
counterpart to what the above people call " the 
hidings of God's face; " which are nothing more 
than the exhaustions of the individuals' animal 
energy. 

This leads to the notice of the peculiar mode of 
address adopted by some of the followers of Mr. 
Irving. What could be more characteristic of the 
excitation of the utterers of the unknoion tongues 
than the passage just quoted. It is truly lament- 
able, that a man of Mr. Irving's honesty, and of ta- 
lent, (for the Essayist attended Mr. Irving's ministry 
during the two first years after his arrival in London, 
and had an opportunity of judging of both,) should 
have been so led away, as to allow the merebrainular 
excitement, arising from deep conviction acting on 

Swiftly she turned, and foaming as she spoke — " 
******* 
******* 

" Thus, from the dark recess, the Sibyl spoke ; 
And the resisting air the thunder broke ; 
The cave rebellow'd, and the Jemple shook. 
The ambiguous god, who rul'd her laboring breast, 
In these mysterious words his mind express'd : 
Some truths reveal 'd, in terms involv'd the rest. 
At length her fury fell : her foaming ceas'd, 
And, ebbing in her soul, the god decreased." 



82 H0R3S PHRENOLOGIC^. 

an excited mind, to be recognized as the immediate 
and direct dictation of the Spirit of God. In these 
utterances the parties generally repeat the words three 
times, and with a voice truly horrific: they seem to 
inflate the chest to heave the 

" Laboring breast," 
and lengthening the speaking apparatus by project- 
ing the lips forward, and drawing the neck upwards, 
the words are uttered during a continuous and for- 
cible expiration. 

It may be asked, How has this excitation been 
brought about? The followers of Mr. Irving are 
taught that these are the u last days," and that, as 
such, spiritual gifts will be conferred upon Christians. 
One of these is the gift of tongues, to which they 
have added the term " unknoivn." They expect the 
distribution of these gifts: they hope for them: they 
think, if they have them not, the fault is theirs. This 
expectation and the nonfulfilment of this expectation 
occasion a perpetual activity of the organs of Vene- 
ration and Hope, an activity which obtains an outlet 
in some, in these utterances, in almost all, in a fer- 
vidness of manner and an unnatural tone of voice. 
In some, it is generally reported, this excitation has 
terminated in insanity, a very likely result in persons 
with small heads. 

It will be said, perhaps, that these persons often 
speak truth in these utterances: truths, which have 
never been taught before in the congregation in 
which they are. This also is easily explained. Much 
to the credit of Mr. Irving's followers, it must be 



HORvE PHRENOLOGICJE. 83 

stated that they study the Scriptures diligently, and 
also, that, in many respects, they are in a teachable 
spirit. The consequence of this is, that, the Scrip- 
tures being read diligently, and in such a state of 
mind, they are struck with certain duties, which are 
and have been these thousand years clearly revealed 
therein: but which they, and most other Christians 
have in their church capacity never practised.* The 
impression made by the conviction of the neglect 
hitherto of these duties, in connection with the cor- 
rect idea cherished by those individuals, that the 
reason why God does not bestow His gifts more 
fully, is because they do not fulfil His commands, 
induces such a forcible necessity on the part of those 
convinced, that they can no longer restrain the dec- 
laration of their conviction; and this declaration, 
from the peculiarly excited state of Veneration, Hope, 
Wonder, and of Ideality, is given in the impassioned 
mode of address already described. f 

* Some Christian churches have practised those duties, which 
are thought as first discovered now, by Mr. Irving's followers, for 
years. Reference is made to mutual exhortation and teaching. 

t One idea which, in reference to the subject, the reader should 
perceive is, that all the true statements made during these utter- 
ances are in the Scriptures, and have been there these thousand 
years. And therefore the circumstance of these individuals now 
perceiving these truths, does not at all imply that such perception 
is dependent upon an immediate Revelation from God, but rather 
should excite a lamentation on their part, that, though these same 
Scriptures have been open before them for years, they have neglect- 
ed to do that which is written therein ; and to suppose that the 
Deity actually reveals to them by a specific revelation, what he has 



84 HORiE PHREN0L0GICJ3. 

Still, a great part of this, is mere outward devo- 
tion. It wants the gentleness of the Spirit of God. 

Many other illustrations of outward devotion, as 
arising from the unguided activity of Veneration, 
might be given. Two or three more may be no- 
ticed. How many are in the habit of experiencing 
a devotional feeling steal over their soul on entering 
a Church. # Hervey abounds with descriptions of 
such feelings; but these are outward devotion: the 
feeling thus excited occasions an importance to be 
attached to the building, altogether in opposition to 
the dictation of the Moral Feelings and the Intellect, 
which look upon the building with delight, just in 
proportion as it is suited to the performance of those 
duties connected with the worship therein attended 
to. The absurdities to which this excitement of 
Veneration has led, are numerous. One is, the prac- 
tice of a bishop consecrating the fabric, and the 
ground within a certain distance around it: a practice 
so essential, that no services of devotion can be per- 
formed therein until this process, an indubitable re- 
lic of Popery, or perhaps, more distantly viewed, of 
Paganism, has been gone through. Another ab- 
surdity, yea, worse than an absurdity, is, when this 

already revealed in His word, would be a height of presumption, 
to which it is hoped not any one of Mr. Irving's followers will en- 
deavor to attain. 

* This term is here used in its abused meaning. A Church, in 
the Christian system, being, not the building, but the individuals, 
who, from a love to Cod, and one another, meet together for the 
worship of Him they love. 



HORiE PHRENOLOGICjE. 85 

outward devotion leads individuals to persevere in 
subjecting their fellow-men to the most oppressive 
parochial rates, in order to support a building, totter- 
ing from its age, and in need of continual repair, 
simply because this building is venerable from its 
antiquity, and has (another relic of Popery) attached 
to it, the titular dignity of a saint. When will the 
human mind free itself from such a disgraceful 
bondage? 

The faculty of Imitation has, by its influence, ex- 
cited Veneration, and thus induced outward devo- 
tion. Thus, because Jesus Christ suffered, many 
privations, and finally death, some have been influen- 
ced to exhibit the activity of their veneration, in per- 
forming penances; and some have had these faculties 
so much excited, as to crucify themselves, in imita- 
tion of Christ. It is true, that the Christian is to 
look upon the Lamb of God, as an object for imita- 
tion; and, in imitating him, is to mortify his members; 
but this mortification does not consist in having his 
hair cut short; in having a particular shaped coat, or 
a broad-brimmed hat. — it does not consist in eating 
fish on a Friday, or in abstaining from all animal 
food, save the above, in Lent; nor does it consist in 
walking a pilgrimage with bare feet, or with unboiled 
peas in his shoes: it does not consist in denying him- 
self the necessaries of life, or suitable garments for 
clothing: it does not consist in retiring from the 
world to become a hermit, or standing on a pillar, 
exposed to all the inclemencies of the weather; but 



86 HORiE PHRENOLOGICE. 

in the continual exercise of his Moral and Religious 
Feelings; which, in order to bring into constant ac- 
tivity, require the Animal Feelings to be subdued. 
It is this subjugation that constitutes the mortifica- 
tion. All other mortifications are to be classed un- 
der outward devotion. 

One more concluding ^illustration. This kind of 
devotion may be traced, wtiere few suspect it to exist. 
It may be seen in the sob^r congregation, where no 
one speaks but the Minister. How many are to be 
found, who, bjpan-apgeal toUheir Benevolence, Won- 
der, and Ideality, will stfetlftha-4^y^of apparent con- 
trition, and offer the sigh of, one would think, a 
spiritually wounded heart. But this is outward devo- 
tion; these Feelings have been effected by the ges- 
tures, the pathos, the tout ensemble of the preacher: 
the Intellect wasn^t enlightened; and Veneration was 
excited through the\Feelings simply, and not through 
the Intellecff^iB^^oja^xlon therewith. Many who 
think that their feelings ^Jrames^ as they are tech- 
nically called, are heavenly, are little aware that very 
often their experience is\ the product of improper 
excitement. The tear is not the index of conver- 
sion; the frame not always the seal of God's pres- 
ence. 



The characteristics of outward devotion having 
been illustrated, the nature of inward devotion will 
now be better understood. 



H0R2E. PHRENOLOGIC^. 87 

The devotional feeling, simply considered, is the 
same both in outward and inward devotion; that is, 
in both cases, the faculty of Veneration is active; the 
difference being, that, in the latter, this faculty is 
called into activity through the moral feelings, en- 
lightened by the Intellect. How interesting then is 
the locality of this faculty in the Head. It is sur- 
rounded by the organs of those faculties, by which it 
can alone be called into proper activity. All these 
must be brought to bear, before Veneration can pro- 
duce a feeling of devotion, modified in such a manner 
as to constitute inward devotion. 

How then are the faculties connected with Vene- 
ration, in producing inward devotion, to be called 
into activity? It must be by the presentation of facts. 
View the facts of any system of religion but Chris- 
tianity, and what do they present ? Objects which 
Benevolence and Conscientiousness can never con- 
template with delight. Examine Paganism in all 
its varied characters, and no system can be found 
which can awaken all those faculties, necessary to be 
rendered active before Veneration can be called into 
proper activity. The facts of Christianity have been 
already noticed; and these will be discovered by an 
attentive examination, to be objects on which the 
moral feelings and intellect can outgo with the 
greatest delight. * Allowing these to be such, the 

* For a demonstration of this, the reader is referred to " The 
Internal Evidences of Christianity, deduced from Phrenology." 
/Simpkin and Marshall. See note, page 96. 



88 HORJE PHRENOLOGIC^!. 

question arises, how are they to be received? The 
intellectual faculties are given to man, to enable him 
to perceive, understand, and reflect; and the moral 
feelings to judge of the morality of the conclusions 
arrived at. It is evident that, for Veneration to be 
excited properly, through these two classes of facul- 
ties, the objects must be discovered by the Intellect 
to be true, and then must be understood;* when un- 

* The author seems, through a strange oversight, to have trans- 
posed the order in respect to time, of perceiving the truth of a doc- 
trine and understanding it. Every doctrine, or object of faith, or 
belief, is a statement of a fact. Every fact is capable of being 
stated in a proposition or a series of propositions, the terms of which 
are the conventional representatives of the ideas, or thoughts, that 
exist in the mind of the teacher. The belief of a proposition is the 
iC discovery of the Intellect," that it is true; or that it states or an- 
nounces a truth. But this discovery cannot be made, except by 
comparing the ideas set forth in the proposition under consideration, 
with those of other doctrines, or propositions, regarded by the in- 
tellect as proved, or at least as true, and perceiving that the former 
are in harmony with the latter. This harmony cannot be perceived 
otherwise than by this comparison ; a comparison which, most 
obviously, cannot be instituted without having first distinctly ap- 
prehended the ideas, or perceived the meaning of the terms which 
represent them;, in other words, without understanding what the 
doctrine in question, or " the object of faith " is. 

The phrenological doctrine is, that it is the province of the reflec- 
tive faculties, « Comparison " and c< Causality," to act upon the 
materials, i. e. the ideas, gathered by the perceptive faculties, and 
submitted to their operation. Belief, is the discover}', or the con- 
viction, that a proposition announcing, or purporting to announce, 
a/acr r is true. This belief can result only from " comparison." 
Comparison can act only upon objects that are perceived, i. e. ap- 
prehended by the perceptive faculties of the Intellect — or, in one, 
word, understood. 



HORjE PHREN0L0GIC.E. 89 

derstood, the moral sentiments must approve of them; 
and Veneration, acting upon this approval, is excited 
to activity, and produces true devotion. 

These then are the successive steps by which 
Veneration may be properly excited. Leave out any 
one, and the devotion is not inward, or true. If the 
moral feelings be excited without the Intellect, " a 
zeal without knowledge " is produced; an enthusiasm 
burning brilliantly for a short time, but extinguished 
by the first opposing flood; but, which, during its 
continuance has deluged the world with blood; has 
set the father against the son, and the son against the 
father; which has generated a stream of acrimonious 
hate, that has eaten its way to the core of generous 
feeling, and has destroyed for a generation all the 
fruits of the kindlier feelings. 

Such are the effects, when the Moral and Religious 
Feelings act without the Intellect; whereas, when the 
Intellect acts without the Moral Feelings, a cold 
speculative philosophy is produced; devotion is then 
" wisdom beyond measure." 

An object of faith, then, must be understood, before it can if be 
discovered by the Intellect to be true." 

The oversight, here noted, (for it is unquestionably an oversight) 
is the only one which I have detected in this most admirable and 
truly philosophical Essay. 

" Verum ubi plura nitent in carmine, non ego paucis 
Offendar maculis, quas aut incuria fudit, 
Aut hum ana parum cavit natura." 

Hot. Jim Poet 351—353. 
8* 



90 HOR.E PHRENOL0GICE. 

The perfect agreement of these views with the 
account that Christianity gives of the devotion that 
is acceptable in the sight of God, may be seen in a 
variety of Scripture passages. Thus He who spake 
as never man spake, observes, " God is a Spirit, and 
they that worship him, must worship him in spirit 
and in truth; " the latter embracing the matters re- 
ceived by the Intellect, and approved of by the Moral 
Feelings; and the former the excitement of Venera- 
tion, thereby produced. But, perhaps, nothing could 
more strikingly point out the accordance between the 
Phrenological views, and those of the Scriptures, 
than the parable of the sower, related in the Gospel 
of Matthew: u And he spake many things to thenf 
in parables, saying, Behold, a sower went forth to 
sow; and when he sowed, some seeds fell by the 
way-side, and the fowls came and devoured them 
up: Some fell upon stony places, where they had 
not much earth, and forthwith they sprung up, be- 
cause they had no deepness of earth; and when the 
sun was up, they were scotched; and because they 
had no root, they withered away. And some fell 
among thorns; and the thorns sprung up and choked 
them. But other fell into good ground, and brought 
forth fruit, some an hundred-fold, some sixty-fold, 
some thirty-fold." This parable is afterwards ex- 
plained: the seeds being the truths proclaimed by 
Christ: the way-side refers to those who heard these 
truths, and understood them not: the steny places 
are those who heard the word, and with joy received 



HOR.E PHRENOLOGIC^. 91 

it; that is, it pleased their Moral Feelings; but they 
did not understand it: hence temptations to act con- 
trary to what these truths taught, caused them to take 
offence. The thorns represent somewhat similar 
characters, except that their own circumstances lead 
them to neglect the truths once heard; but the good 
ground is " he that heareth the w T ord, and under- 
standeth it, which also beareth fruit, and bringeth 
forth, some an hundred-fold, some sixty, some 
thirty." 

Thus it will be clearly seen, that the only devo- 
tion that is lastingly influential, is that founded on the 
activity of Veneration, induced by the activity of the 
Moral Sentiments, enlightened by the Intellect. It 
will also be evident, that many had pleasant feelings 
(" outward devotion,") on hearing the word; but 
they did not bring forth fruit, because they did not 
understand that which they heard. 

Paul, in writing to the Ephesians, in order to stir 
them up to exhibit the moral influence of the truths 
which they, as Christians, believed, remarks: u This 
I say, therefore, and testify in the Lord, that ye 
henceforth walk not as other Gentiles walk, in the 
vanity of their mind, having the understanding 
darkened, being alienated from the life of God, 
through the ignorance that is in them, because 
of the blindness. of their heart; who, being past 
feeling, have given themselves over unto lascivious- 
ness, to work all uncleanness with greediness. But 
ye have not so learned Christ." Could any thing be 



92 HOR^ PHREN0L0GIC.E. 

more plain, so strikingly conformable to the princi- 
ples which Phrenology has discovered. Let it not, 
therefore, in future be said, that Phrenology and 
Christianity are not connected; and let all rejoice to 
think that a science which will, ere long, ride tri- 
umphant in the chariot of true utility, is thus made 
to offer its strength in confronting the enemies of the 
Truth. 

This subject invigorates the soul: it tells the mind 
how extended is its grasp; and so much delight does 
it afford, that to pursue it would be a source of the 
highest joy: but at present it is necessary to desist, 
and leave to the sober consideration of the reader 
the principles which have been stated, explained, and 
demonstrated. 



CONTENTS. 



I. — On Morality. 

Outward and inward morality; Motives ; Outward humility ; 
Inward humility ; The profligacy of the exalted ; The House of 
Lords in its judicial capacity: The spurious " honour ;" John 
Bullism ; Charity ; Illustration from Kotzebue's Pizarro ; The 
Duke's chaplain ; Mr. Irving's followers ; Many charitable institu- 
tions great evils ; Philosophers in adversity ; Christianity presents 
the highest and the greatest number of motives to morality ; Con- 
sequently the best system ; Illustrations ; Faith and Works shown 
to be essentially connected. 

II. — On the best Means of obtaining Happiness. 

Difference of opinion regarding the proportion of misery and 
happiness in the world ; The Horatian adage ; The fact of the ex- 
istence of misery cannot be disputed ; How accordant with divine 
benevolence ; How far misery is dependent on ourselves ; Pleasure 
connected with the exercise of powder ; Illustrations general and 
particular ; Bellamy's Translation of the Bible ; The Hawthorn ; 
Goethe ; Howard ; Oberlin ; Brutus and his Sons ; Job ; Archi- 
medes ; Pythagoras and the square of the hypothenuse ; The same 
faculties the source of happiness and misery ; The paradox explain- 
ed ; The tear and the smile, sisters ; The lament of the Hindoo 
woman ; The lament of David ; Solitary confinement ; Exile ; 
American Colonization Society, the baseness of its principle ; 
Slavery, the violations it inflicts on the faculties ; Wrongs of Po- 
land ; The disgusting oppressions of our police magistrates ; Meta- 
physical doctrine, that man can become whatever he pleases, 
whence originating; Objects of the Animal Feelings; Temporal; 



94 . 

Objects of the Moral Feelings ; Eternal, ; Illustrations ; Peter ; 
The advantage and the necessity of a Revelation ; Christianity, its 
suitableness to the mind of man ; The benevolence of the com- 
mand, " Set your affections on'things above." 

III. — On Veneration. 

The discovery of the organ by Gall ; The Indian ; The Tory ; 
Mere devotional feeling; Other faculties for its guidance ; Piety ; 
" Pius ^Eneas ;" Distinction between Piety and Religion ; Case 
of John Gillam ; Apostle Paul writes of "the form of godliness 
without the power." Outward Devotion ; Inward devotion ; Ex- 
citement of the organ by Music ; Funeral of Carl Maria Von Web- 
er ; Mad people attend the choirs of St. Paul's Cathedral service ; 
Unholy chanting ; Vocal music may excite ; Go to church to hear 
an anthem ; Objection considered ; Organ excited by scenery ; (Dr. 
Chalmer's foolish conclusion ;) By prayer-meetings ; By muscular 
contortions ; The Sibyl ; Mr. Irvirfg's followers ; Hervey's wri- 
tings ; Consecration of a building ; Penances ; Christianity pre- 
sents Facts ; Appeals to the Understanding and to the 
higher feelings^ 



NOTICES OF THE FIRST EDITION. 



" These Essays are extremely beautiful, and classically written, 
and are chiefly intended to prove that Phrenology is intimately 
connected with Religion. They treat of Morality, the best means 
of obtaining Happiness, and Veneration." 

" The Author has, we think, been very successful in his objects; 
and holds up Phrenology in a moral light, in which it has never 
been exhibited before. His statements ought to be well consider- 
ed by those who suppose that the doctrines of Gall are subversive 
of Religion, and tend to the establishment of Materialism." 
Monthly Gazette of Practical Medicine, p. 020. 

" The Third Essay certainly ranks the highest in our estimation. 
It contains many nice, yet judicious, marks of discrimination be- 
tween the influence of Genuine Religion on the mind and mere 
animal excitement. Outward devotion is justly delineated by its 
appropriate characteristics, which reach not the heart, nor arise 
from propriety of motive, or purity of principle; while that which 
emanates from the legitimate source of all excellence supplies a 
power and an incentive to action, which can no otherwise be ob- 
tained. The former results from the operation of the mere animal 
faculties ; but the latter calls into activity all the higher energies of 
the soul. In this view, making due allowance for the terms of 
designation, this Essay may be perused with much advantage, by 
all who wish to know wherein real religion differs from that which 



96 

is nominal, and who are anxious to cherish a warmth of true reli- 
gious feeling, without degenerating into enthusiasm and fanati- 
cism." — Imperial Magazine, J 27, July, 1826. 

" Dr. Epps' Work is just such an one as we would wish to see 
put forth on this subject. He is a pleasant and agreeable writer — 
an amiable and intelligent gentleman — and an author who thinks 
more of his reader than himself. The book, upon the whole, is 
well worthy of a patient perusal." — Weekly Free Press, No. 211. 

" The Horse Phrenologies of Dr. Epps is a very interesting lit- 
tle book, calculated to create pleasing trains of thought on the most 
familiar, as well as on the loftiest subjects. Even, the uninitiated 
in the laws of cerebral development will find entertainment in 
these Essays ; and may gather fruitful hints as to the best means 
of attaining happiness. If the mental faculties are so diversified 
ki every individual as the new science supposes, it becomes a mat- 
ter of the highest importance to ascertain which of them are most 
concerned in regulating our movements, and how these may be 
kept in a state of constant activity. On the former of these ques- 
tions we see no objection to adopt the classification or nomencla- 
ture of the phrenologists. Had they rendered no other service to 
mental science, than that of exactly discriminating each separate 
state of feeling, they would have done enough to entitle them to 
the thanks of all succeeding investigators." 

The British Co-operator, No. 2. 



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